MOTHER OF BLISS

MADRE DE FELICIDAD

MOTHER OF BLISS
nandamay M (1896-1982)

MADRE DE FELICIDAD
nandamay M (1896-1982)

Lisa Lassell Hallstrom

Lisa Lassell Hallstrom

Oxford University Press

Oxford University Press

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Library of Congress Cataloging-inPublication Data

Hallstrom, Lisa Lassell.

Biblioteca de Datos de catalogacin en la

Publicacin de Congreso
Hallstrom, Lisa Lassell.

Mother of bliss : nandamayi d (1896Madre de felicidad: nandamayi d

1982)
(1896-1982)
Lisa Lassell Hallstrom, p. cm.
Lisa Lassell Hallstrom, p. cm.
Includes bibliographical references and
Incluye referencias bibliogrficas e
index.
ndice.
ISBN 0-19-511647-X
ISBN 0-19-511647-X
1. Anandamayi, 1896-. 2. Hindu women
saints-India-Biography.
3. Hindus-India-Biography. I. title.
BL 1175.A49H35 1999 294.5092-dc21 9742456
[B]

1. Anandamayi, 1896-. 2. Biografa de

India de los santos de mujeres hind.
3. Biografa de India hind. Yo. ttulo.
BL 1175. A49H35 1999 294.5092-dc21 9742456
[B]

135798642
Printed in the United States of America
on acid-free paper

135798642
Imprimido en los Estados Unidos de Amrica
en papel libre de cido

To Dev, in all her magnificent forms.

A Dev, en todas sus formas magnficas.

tasyai shridevyai namah

tasyai shridevyai namah

Prologue

Prlogo

ON AUGUST 28, 1982, IN THE

EL 28 DE AGOSTO DE 1982, EN LAS
foothills of the Himalayas, a funeral procession estribaciones del Himalaya, un cortejo fnebre
made its way between the Indian towns of
hizo su camino entre las ciudades indias de
Dehradun and Kankhal. It took longer than usual Dehradun y Kankhal. Esto tom ms largo que
to make the twenty-seven-mile trip because the de costumbre para hacer el viaje de veintisiete
procession had to stop every few minutes to
millas porque la procesin tuvo que parar cada
allow crowds of mourners to have their last
pocos minutos para permitir que muchedumbres
darshan, or glimpse of the divine, of the Hindu de lamentadores tengan su ltimo darshan, o
saint whom they simply called M, or Mother. vislumbre del divino, del santo hind que ellos
simplemente llamaron M, o Madre.
By the time the body of eighty-six-yearEl cuerpo de nandamay de ochenta y
old nandamay M, or the Bliss-Filled Mother, seis aos el M, o la Madre llena de la Felicidad,
reached its final destination at her ashram in
alcanz su destino final en su ashram en Kankhal
Kankhal on the banks of the Ganges River, an en las orillas del Ro Ganges, una corriente
unending stream of people had begun to gather interminable de la gente haba comenzado a

to pay their respects. On September 4, India

Today reported, One could see them coming as
far as the eye could see. They came in cars,
rickshaws and on foot. Many were in a state of
dazed shock. While some kept up a round-theclock chanting of the divine name, other
mourners continued, hour after hour, to pranm,
or bow, in front of Ms body, many weeping
profusely. Among them was Indira Gandhi, who
considered M her spiritual mother and had
flown in by helicopter. Mrs. Gandhi left the
following message of condolence at the ashram:
nandamay M was the living embodiment of
devotion and love. Just with a glimpse of Her,
countless problems are solved. She considered
service to suffering humanity Her true religion.
Her spiritually powerful personality was a
source of great guidance for all human beings. I
offer my homage to Her!

juntarse para pagar sus respetos. El 4 de

septiembre, India Hoy hizo un informe, Uno
podra verlos venir por lo que el ojo podra ver.
Ellos vinieron a coches, rickshas y a pie. Muchos
estaban en un estado del choque aturdido.
Mientras unos mantuvieron un canto de
veinticuatro horas del nombre divino, otros
lamentadores siguieron, hora tras hora, a
pranm, o arco, delante del cuerpo Ms,
muchos que lloran profusamente. Entre ellos era
Indira Gandhi, que consider M su madre
espiritual y haba llegado en avin por el
helicptero. La Sra Gandhi dej el mensaje
siguiente de la condolencia en el ashram: el
nandamay M era la encarnacin viva de
lealtad y amor. Slo con una vislumbre de Ella,
los problemas innumerables son solucionados.
Ella consider el servicio a la humanidad que
sufre Su religin verdadera. Su personalidad
espiritualmente potente era una fuente de gran
direccin para todos los seres humanos. Ofrezco
mi homenaje a Ella!

On Sunday, August 29, although

El domingo, 29 de agosto, aunque
nandamay M was not officially a sannysin, nandamay M no fuera oficialmente un
or ordained Hindu female monk, her burial was sannysin, u ordenara al monje de sexo
performed according to strict scriptural
femenino hind, su entierro fue realizado segn
injunctions, presided over by some of Indias
prescripciones bblicas estrictas, presididas por
most renowned brahman priests. She was buried algunos los sacerdotes de bracmn ms
as a realized being and her shrine was to
renombrados de India. Ella fue sepultada como
become, from that day on, a place of worship
un ser realizado y su lugar sagrado deba
and pilgrimage known for its spiritual power.
hacerse, desde aquel da, un lugar de culto y
Her twenty-eight ashrams, a charitable hospital, peregrinacin conocida por su poder espiritual.
schools, and dispensaries would continue to be Sus veintiocho ashrams, un hospital caritativo,
administered by the nonprofit society established escuelas, y dispensarios seguiran siendo
in her name. Thousands of her devotees would administrados por la sociedad no lucrativa
continue to perform daily Pj, or worship, to establecida de su nombre. Los miles de sus
her in their household shrines, maintaining that, devotos seguiran realizando diariamente Pj, o
even though M had passed from this world, she adoracin, a ella en sus lugares sagrados
still guided their every movement. Yet at the age domsticos, manteniendo que, aunque M
of eighty-six, nandamay M referred to herself hubiera pasado de este mundo, ella todava
as an unlettered little girl or, simply, this
diriga su cada movimiento. An a la edad de
body and signed her name with a mere dot,
ochenta y seis aos, nandamay el M refiri a
maintaining that in it is contained everything. ella como una nia indocta o, simplemente,
She wrote no books, delivered no lectures. It is este cuerpo y firm su nombre con un mero
said that she never initiated people and
punto, manteniendo que en ello est contenido

encouraged people to follow their own gurus

instructions and practice their own religion.

todo. Ella no escribi ningunos libros, no

entreg ningunas conferencias. Se dice que ella
nunca inici a la gente y anim a la gente a
seguir las instrucciones de su propio gur y
practicar su propia religin.
One crisp morning in October 1987,
Una maana crujiente en el octubre de
while studying in the Andover Library at
1987, estudiando en la Biblioteca Andover en la
Harvard Divinity School, I went to look for
Escuela de Divinidad de Harvard, fui para buscar
something in a small room used to catalogue rare algo en un pequeo cuarto usado para catalogar
books. On a table in the middle of the room I
libros raros. En una mesa en medio del cuarto vi
saw an enormous stack of books, photos, tapes, una pila enorme de libros, fotos, cintas, y
and films. On the front of one of the books I saw pelculas. En el frente de uno de los libros vi un
an extraordinary picture of a hauntingly
cuadro extraordinario de una mujer bella
beautiful woman. I was drawn to open the book, hauntingly. Fui atrado para abrir el libro, slo
only to discover that this woman was the famous descubrir que esta mujer era la santa de mujer
Hindu woman saint, nandamay M, whom I hind famosa, nandamay M, sobre quien yo
had heard about on my trip to India in 1978. In haba odo por mi viaje a India en 1978. De
fact, the entire stack seemed to have some
hecho, pareci que la pila entera tena un poco
connection with nandamay M. I was told by de conexin con nandamay M. Me dijo el
the secretary that someone had donated the
secretario que alguien haba donado el archivo
archive of this woman saint to the library and
de este santo de mujer a la biblioteca y que
that it was in the process of being catalogued. estaba en el proceso de ser catalogado. Pronto
Soon it would be relegated to the dark recesses sera relegado a los huecos oscuros de los
of the archival bookshelves.
estantes para libros de archivo.
When I told my advisor, Diana Eck,
Cuando dije a mi consejero, Diana Eck,
about my discovery, she suggested that I write an sobre mi descubrimiento, ella sugiri que yo
article on the archive for the divinity school
escriba un artculo sobre el archivo para el
bulletin. The archive was a gold mine, and I was boletn de escuela de divinidad. El archivo era
thrilled to immerse myself in it. The material
una mina de oro, y fui conmovido para
seemed to provide a lens for exploring many of sumergirme en l. Pareci que el material
my interests in the study of the Hindu tradition proporcion una lente a explorar muchos de mis
and in the study of religion in general: gender intereses al estudio de la tradicin hind y en el
and religion, women saints, the centrality of the estudio de religin en general: gnero y religin,
guru in the Hindu tradition, and Hindu bhakti, or santos de mujeres, la posicin central del gur en
devotional practice. A little over two years later, la tradicin hind, e hind bhakti, o prctica
on July 1, 1990, my family and I arrived by
piadosa. Un poco ms de dos aos ms tarde, el
overnight train in Banaras, India, for a year of 1 de julio de 1990, mi familia y yo llegamos por
research on nandamay M.
el tren de noche a Banaras, India, durante un ao
de la investigacin en nandamay M.
On September 20, 1990, 1 was traveling
El 20 de septiembre de 1990, 1 viajaba
on a train from Banaras to Allahabad. I was on en un tren de Banaras a Allahabad. Yo estaba en
my way to meet and interview the most
mi manera de encontrar y entrevistar al bigrafo
prominent biographer of nandamay M,
ms prominente de nandamay M, Bithika
Bithika Mukerji. Professor Mukerji, Emeritus Mukerji. El profesor Mukerji, el Profesor
Professor of Philosophy at Banaras Hindu
emrito de la Filosofa en la universidad hind
University and a long-time devotee of M, had Banaras y un devoto de mucho tiempo de M,

completed two volumes of From the Life of

haba completado dos volmenes De la Vida de
nandamay M and was working on a third. I nandamay M y trabajaba en un tercero. Fui
was thrilled to be meeting her at last, having
conmovido para encontrarla por fin, habiendo
corresponded with her for two years.
correspondido a ella durante dos aos.
I was accompanied on the trip by three
Fui acompaado por el viaje por otros
other devotees of M whom I had recently met at tres devotos de M que yo haba encontrado
Ms ashram in Banaras-Uma Chatterjee, a
recientemente en el ashram Ms en Banaraswarm, lovely woman who was serving as
Uma Chatterjee, una mujer caliente, encantadora
secretary at the Banaras ashram; Annakutty
que serva del secretario en el ashram de
Findeis, a diminutive, animated professor of
Banaras; Annakutty Findeis, un profesor
German at Bombay University; and Annakuttys diminuto, animado de alemn en universidad de
husband, Hans. Both women had been students Bombay; y el marido de Annakutty, Hans.
of Bithikas, through whom they had met
Ambas mujeres haban sido estudiantes de
nandamay M.
Bithika, por quien ellos haban encontrado
nandamay M.
The train ride might have been
El paseo de tren podra haber sido
interminably long (the train seemed to stop everyinterminablemente largo (pareci que el tren
few minutes for one reason or another) had it not par cada pocos minutos por un motivos o el
been for the stories about M and the boisterous otro) lo tena no sido para las historias sobre M
sharing of Bengali and American songs,
y el compartimiento bullicioso de canciones
punctuated with raucous laughter. At one point bengales y americanas, puntuadas por la risa
during the ride I asked my companions, Why estentrea. En cierta ocasin durante el paseo
do you call nandamay M M? Uma
pregunt a mis compaeros, Por qu llama
responded, It is the name we call our own
usted nandamay M M? Uma respondi,
mother. Your M is the closest person to you in Es el nombre que llamamos nuestra propia
the world. When we arrived in Allahabad, we madre. Su M es la persona ms cercana a usted
took a horse-drawn wagon to the grand Victorian en el mundo. Cuando llegamos a Allahabad,
house that was Bithikas family home. We were tomamos un carro tirado por caballos a la
greeted very graciously by the strikingly
magnfica casa Victoriana que era la familia
handsome, brilliant, yet serene Bithikaji, or
Bithika a casa. Fuimos saludados muy
dearest Bithika, as they called her. Within
graciosamente por el sorprendentemente
minutes we were told that dinner was almost
generoso, brillante, Bithikaji an sereno, o
ready. Before dinner Bithika sat with her infant Bithika ms querido, como ellos la llamaron.
grandniece in her lap and allowed me to
Dentro de unos minutos nos dijeron que la
photograph her.
comida estaba casi lista. Antes de la comida
Bithika se sent con su sobrina infantil en su
regazo y permiti que yo la fotografiara.
I was nervous and excited to be sitting
Yo era nervioso y excitado para sentarme
down to a meal with the person I expected would a una comida con la persona que esper sera
be central to my research in India. Everything principal para mi investigacin en India. Todo
was beautifully prepared and strictly vegetarian. estuvo maravillosamente preparado y
Among these highly educated people, whom I estrictamente vegetariano. Entre esta gente muy
would come to know as typical of Ms
culta, que yo vendra para conocer como tpico
devotees, English was the language of choice. As de devotos Ms, ingls era la lengua de opcin.
the first course was being cleared, Bithika,
Como la primera hilada estaba siendo limpiada,
wasting no time, asked me to tell her about my Bithika, no gastando ningn tiempo, me pidi

work. I said, Well, I am very excited to be

doing this study on M. You know, I have been
interested in women saints for a long time. A
look of alarm and even horror came over
Bithikas face. My dear Lisa, Bithika said
emphatically M was neither a woman nor a
saint! She went on, Once I was invited to give
a talk on M at a conference on women saints
but I refused. They obviously had no
understanding of who M was! At first, all I
knew was that I had said something terribly
wrong. Slowly I realized what Bithika was
saying: M could not be a woman or a saint
because M was an incarnation of God. This
encounter and the difficult questions that it
raised were to reverberate within me in the
months that followed. I was to discover that
Bithika was in good company in thinking of M
as God and God as M.
Acknowledgments

decirle sobre mi trabajo. Dije, Bien, estoy muy

excitado para hacer este estudio de M. Usted
sabe, he estado interesado en santos de mujeres
mucho tiempo. Una mirada de alarma y hasta
horror vino a la cara de Bithika. Mi querida
Lisa, dijo Bithika enrgicamente M no era ni
una mujer, ni un santo! Ella continu, Una vez
que fui invitado a dar una conversacin sobre
M en una conferencia sobre santos de mujeres
pero me negu. Ellos obviamente no tenan
ningn entendimiento de a quin M era! Al
principio, todo que yo saba era que yo haba
dicho algo terriblemente incorrecto. Despacio
realic lo que Bithika deca: M no poda ser una
mujer o un santo porque M era una encarnacin
de Dios. Este encuentro y las preguntas difciles
que esto levant deban reverberar dentro de m
en los meses que segu. Yo deba descubrir que
Bithika estaba en la compaa buena en pensar
en M como Dios y Dios como M.
Reconocimientos

As I CONTEMPLATE THE family

Como CONTEMPLO A LOS miembros
members, friends, and colleagues to whom I am de familia, amigos, y colegas a quien soy
indebted for helping me carry this book from its agradecido por ayudarme a llevar este libro de su
inception through to its completion, I am
inicio por a su finalizacin, soy dominado con la
overwhelmed with gratitude. Although the actual gratitud. Aunque el proceso actual de la escritura
process of writing is something that one can do sea algo que uno slo puede hacer solo, no cabe
only alone, there is no doubt that without the
duda de que sin el apoyo, inspiracin, amor, y
support, inspiration, love, and good counsel
consejo bueno ofrecido tan generosamente por
offered so generously by so many people, it
tantas personas, habra sido imposible para m
would have been impossible for me to have
haber llegado a este destino. Es su confianza en
arrived at this destination. It is their confidence m que abastec de combustible mi viaje y espero
in me that fueled my journey and I hope that the que el producto final sea digno de aquella
final product is worthy of that confidence. In
confianza. En gracias
thanks
To my friends and advisors,
A mis amigos y consejeros,
Diana Eck, for her vision of what it could
Diana Eck, para su visin de lo que
be and her help in shaping it. John Carman, for podra ser y su ayuda en la formacin de ello.
his respectful and careful consideration of every John Carman, para su larga deliberacin y
word.
respetuosa de cada palabra.
To my friends and teachers,
A mis amigos y profesores,
Julia Leslie, for her initiating me into the
Julia Leslie, para su iniciacin de m en
study of women and dharmashstra. Masatoshi el estudio de mujeres y dharmashstra.
Nagatomi, for his seeing me as a Sanskritist.
Masatoshi Nagatomi, para su vista de m como

Barbara Holdrege, for her example of passionate Sanskritist. Barbara Holdrege, para su ejemplo
scholarship. Rachel Fell McDermott, for her
de beca apasionada. Rachel Fell McDermott,
integrity and boundless compassion.
para su integridad y compasin ilimitada.
To my friends and colleagues,
A mis amigos y colegas,
Frederique Apffel Marglin, for her commitment Frederique Apffel Marglin, para su
to womens lived experience.Vasudha
responsabilidad ante mujeres ha vivido la
Narayanan, for her generosity and
experiencia. Vasudha Narayanan, para su
szulabhya.Kathleen Erndl, for her lifting up of generosidad y szulabhya. Kathleen Erndl, para
Hindu mis.Mary McGee, for her redressing of su levantamiento de mis hind. Mary McGee,
Manu.Charlie Hallisey, for his articulation of
para su reparacin de Manu. Charlie Hallisey,
Marriotts transactional world.Bettina Baumer, para su articulacin del mundo transaccional de
for her perspective as a fellow insiderMarriott. Bettina Baumer, para su perspectiva
outsider.Elinor Gadon, for her dedication to the como una persona enterada-forastero del mismo
Once and Future Goddess. To my fellow
tipo. Elinor Gadon, para su dedicacin al Una
travelers,
vez y Futura Diosa. A mis compaeros de
viaje,
Tara Doyle, for her devotion to friendship and Tara Doyle, para su lealtad a amistad y su
her clarity of vision.Paula Arai, for her insightful claridad de visin. Paula Arai, para sus palabras
and encouraging words from a few steps
profundas y alentadoras de unos pasos delante.
ahead.Heather White, for her inspiring company El brezo Blanco, para su compaa inspiradora y
and her sense of what is important.Suzin Green, su sentido de lo que es importante. Suzin Verde,
for her humor and her vision of the longed-for para su humor y su visin del aorado - para
paradigm shift.Brenda Dobia, for her tantilizing cambio de paradigma. Brenda Dobia, para su
proposal of a Shkta pilgrimage.
To Carole oferta tantilizing de una peregrinacin Shkta.
Bundy and Narges Moshiri, for being
A Carole Bundy y Narges Moshiri, para
administrators with hearts.
ser administradores con corazones.
To Olivia Hoblitzelle, Anne Yeomans,
A Olivia Hoblitzelle, Anne Yeomans,
Rose Thorne, and Patricia Reis and all the
Rose Thorne, y Patricia Reis y todas las mujeres
women of the Interface Womens Spirituality
del Interfaz Programa de Espiritualidad
Program, for sharing with me in the healing that Femenino, para compartir conmigo en la
can only come from the Goddess and for
curacin que slo puede venir de la Diosa y para
enabling me to truly graduate.
permitirme graduarse realmente.
To Sonia Nevis, for accomplishing it
A Sonia Nevis, para llevarlo a cabo
when few even tried and for holding me to it,
cuando pocos hasta intentados y para sostenerme
and to John Barbara, for knowing that there was a ello, y a John Barbara, para saber que no haba
no way around it except through it.
ningn camino alrededor de ello excepto por
ello.
To my friends who cheered me on,
among them Hob, Beverly, Reenie, Peter, Steve,
Margie, Kathleen, Urvashi, Durga, Dorothy,
Deb, Glen, Gabby, Vern, Irene, Larry, Laurie,
Jon, Joan, Phil, Suzanne, and Peter.
To David Caputo of Radical Solutions
and Kitty Axelson Berry for much needed
technical and editorial support.

A mis amigos que me alentaron, entre

ellos Hornillo, Beverly, Reenie, Peter, Steve,
Margie, Kathleen, Urvashi, Durga, Dorothy,
Deb, Caada, Gabby, Vern, Irene, Larry, Laurie,
Jon, Joan, Phil, Suzanne, y Peter.
A David Caputo de Soluciones Radicales
y Kitty Axelson Berry para apoyo tcnico y
editorial muy necesario.

To the institutions that generously

A las instituciones que generosamente
supported this project, the Center for the Study apoyaron este proyecto, el Centro del Estudio de
of World Religions at Harvard University and Religiones Mundiales en la Universidad de
the American Association of University Women. Harvard y la Asociacin americana de Mujeres
universitarias.
To my editors at Oxford University
A mis redactores de Oxford University
Press, Cynthia Read and MaryBeth Branigan, for Press, Cynthia Read y MaryBeth Branigan, para
their expertise and support.
su maestra y apoyo.
To the community of nandamay M,
A la comunidad de nandamay M, para
for opening their hearts and homes to me and
abrir sus corazones y casas a m y esperar que yo
trusting that I would cherish their stories. Their apreciara sus historias. Sus caras y palabras
faces and words will be with me forever, and I estarn conmigo para siempre, y estoy
am ever indebted to them for helping me try to endeudado alguna vez a ellos para ayudarme a
do the impossible, to understand M.
tratar de hacer el imposible, entender M.
To my mother, Eleanor Comfort, and my
A mi madre, Eleanor Comfort, y mi
sister, Julie Hunsdon, for their love and faith and hermana, Julie Hunsdon, para su amor y fe y a
to my mother-in-law, Elizabeth Petrie, for her mi suegra, Elizabeth Petrie, para su apoyo y
support and inspiring example.
ejemplo inspirador.
To my stepchildren, Christo and Anna,
A mis hijastros, Christo y Anna, para su
for their patience in getting to know me while I paciencia en llegarme a conocer mientras fui
was immersed in this project.
sumergido en este proyecto.
To my children, Shama, Rma, Matt, and
A mis nios, Shama, Rma, Mate, y
Nick, for their acceptance that they sometimes Nick, para su aceptacin que ellos a veces tenan
had to settle for less of me than they wanted or que conformarse con menos de m que ellos
needed, for their willingness to spend a year in quisieron o eran necesarios, para su buena
India full of unexpected adventures, and for their voluntad de gastar un ao en India llena de
faith and love that has sustained me through the aventuras inesperadas, y para su fe y amor que
most difficult times.
me ha sostenido por los ms tiempos difciles.
To my husband, soul mate, and friend,
A mi marido, compaero espiritual
Ted Hallstrom, for his faith from the beginning perfecto, y amigo, Ted Hallstrom, para su fe
that I could do it, for his embracing of India with desde el principio que yo pudiera hacerlo, para
his whole being, for his unflagging financial and su abrazo de India con su ser entero, para su
emotional support, and for his love throughout it apoyo financiero y emocional incansable, y para
all.
su amor en todas partes de todo esto.
Amherst, MA L. L. H.
Amherst, Massachusetts L. L. H.
August 1997
Agosto de 1997
Contents

Contenido

Transliteration Guide

Gua de transcripcin

ONE
Introduction

UN
Introduccin

Overview

Descripcin

Methodological Problems

Problemas metodolgicos

Who Am I?

Quines

Son yo?

Who Are My Contributors?

Quines

Son Mis Donantes?

Confidentiality

Confidencialidad

What Were the Interviews Like?

Cules

TWO
The Story of nandamay Ms Life
Ms Life Story as Told by Her Devotees
Summary
THREE
nandamay M as a Woman
The Hindu Ideology of Strdharma
Bholanth and nandamay M: From
Husband and Wife to Disciple and Guru
Summary: Alternative Paradigms
FOUR
nandamay M as Saint
What Is a Hindu Saint?
nandamay M in the Context of
Sainthood
Summary
FIVE
nandamay M as Guru

Eran las Entrevistas Como?

DOS
La Historia de nandamay Ms Vida
Historia de la vida de M's como Dicho
por Sus Devotos
Resumen
TRES
nandamay M como una Mujer
La Ideologa hind de Strdharma
Bholanth y nandamay M: De Marido
y Esposa a Discpulo y Gur
Resumen: Paradigmas Alternativos
CUATRO
nandamay M como Santo
Qu

es un hind Santo?

nandamay M en el Contexto de
"Santidad"
Resumen
CINCO
nandamay M como Gur

Who Is a Guru?

Quin

The Bond between the Guru and the

Disciple

Es un Gur?

El Enlace entre el Gur y el Discpulo

nandamay M as Guru

nandamay M como Gur

M on the Guru

M en el Gur

Summary

Resumen

SIX
SEIS
nandamay M as Avatra and Divine Mother nandamay M como Avatra y Madre Divina
The Hindu Conception of Divine
Incarnation

La Concepcin hind de Encarnacin

Divina

The Worship of the Divine Mother

La Adoracin de la Madre Divina

Ms Devotees on Who is M?

Los Devotos de M's en Quin es

M?

M on Her Ll of sdhana

M en Su Ll de sdhana

M on Her State and on Herself as

M en Su estado y en Ella como Divino

Ms Humility

Humildad de M's

Divine

How M Wanted Her Devotees to Relate

Como M Quiso que Sus Devotos
to the Divine
Estuvieran relacionados con el Divino
How Ms Devotees Responded to Her
Expectations of Them
Summary
SEVEN
nandamay M and Gender
Why Did M Take Form as a Woman?

Como Devotos Ms Respondieron a Sus

Expectativas de Ellos
Resumen
SIETE
nandamay M y Gnero
Por qu Hizo M Toman Forma como
una Mujer?

Ms Accessibility to Women

Accesibilidad de M's a Mujeres

M as an Advocate for Spiritual Equality

M como un Abogado para Igualdad

for Women

Espiritual para Mujeres

M as the Perfect Householder, the

perfect Sdhik,
and the Perfect Sannysin

M como la Cabeza de familia Perfecta,

Sdhik perfecto,
y Sannysin perfecto

Do as I Say, Not as I Do

Haga como Digo, No como Hago

The Cultural Construction of Gender and

La Construccin Cultural de Gnero y
nandamay M
nandamay M
nandamay M on Gender
nandamay M as Deity: Looking
Way, Way Up

nandamay M en Gnero
nandamay M como Deidad: Camino
de aspecto, Camino

Summary

Resumen

Personal Postscript

Posdata personal

Glossary

Glosario

Notes

Notas

Bibliography

Bibliografa

Index

ndice

Photos follow page 106

Las fotos siguen la pgina 106

Transliteration Guide

Gua de transcripcin

DETERMINING WHEN AND HOW to

transliterate the non-English words in this work
has been daunting, because it draws on a
combination of Bengali, Sanskrit, and English
sources. Since this book is intended for a wide
readership, I have chosen to take the following,
less-than-purist, approach: 1. Sanskrit terms that
can be found in English dictionaries generally
occur without diacritical marks or italicization
(e.g., guru, ashram, brahman). Other Sanskrit

LA DETERMINACIN CUANDO Y
COMO transcribir las palabras no inglesas con
este trabajo ha estado desalentando, porque esto
usa una combinacin de bengal, Snscrito, y
fuentes inglesas. Ya que este libro es querido
para un amplio nmero de lectores, he decidido
tomar el siguiente, menos que purista, acrquese:
1. Los trminos snscritos que pueden ser
encontrados en diccionarios ingleses
generalmente ocurren sin marcas diacrticas o

terms are written in italics, without diacritical

marks, except for the long mark, or macron, that
indicates a long vowel. Sanskrit vowels are
pronounced as follows:

italicization (p.ej, gur, ashram, bracmn). Otros

trminos Snscritos son escritos en la cursiva,
sin marcas diacrticas, excepto la seal larga, o
macron, que indica una vocal larga. Las vocales
snscritas son pronunciadas como sigue:
The diphthongs are as follows: e (as in prey: Los diptongos son como sigue: e (como en
Dev); ai (as in aisle: Vaishnava); o (as in
"presa": Dev); Ai (como en "pasillo":
blow: moksha); and au (as in now: Gauri). Vaishnava); o (como en "golpe": moksha); y au
The underdotted vowel, , is written here as ri (como en "ahora": Gauri). La vocal underdotted,
as in rich: Krishna. 2. Terms appear in the
, es escrita aqu como ri como en "el rico":
form most commonly used in interviews with
Krishna.
2. Los trminos aparecen en la
Ms devotees. Special note should be made of forma el ms comnmente usada en entrevistas
the term kheyla. Although it is kheydl in
con devotos Ms. La nota especial debera ser
Bengali, it appears in almost all works on
hecha del trmino kheyla. Aunque sea kheydl en
nandamay M with an a at the end, as a
bengal, aparece con casi todos los trabajos de
Sanskrit word.
nandamay M con un al final, como una
palabra Snscrita.
3. Place-names occur in their Anglicized
3. Los topnimos ocurren en su forma
form, without diacritical marks.
Anglificada, sin marcas diacrticas.
4. The names of contributors, Bengali
4. Los nombres de donantes, autores
authors, or Hindi authors who write in English bengales, o autores hindi que escriben en ingls
(e.g., Bithika Mukerji) and familiar
(p.ej, Bithika Mukerji) y cifras hindes
contemporary Hindu figures (e.g., Ramakrishna) contemporneas familiares (p.ej, Ramakrishna)
appear in their Anglicized forms. The names of aparecen en sus formas Anglificadas. Los
certain people around and including
nombres de ciertas personas alrededor e incluso
nandamay M appear with diacriticals in their nandamay M aparecen con diacriticals en sus
Hindi or Bengali forms (e.g., Bholanth,
formas hindi o bengales (p.ej, Bholanth,
Didim).
Didim).
5. The story of Ms life in chapter 2 is
5. La historia de la vida Ms en el
written without diacritical marks, consistent with captulo 2 es escrita sin marcas diacrticas,
most popular literature on M.
consecuentes con la literatura ms popular sobre
M.
MOTHER OF BLISS
MADRE DE FELICIDAD
ONE

UN

Introduction

Introduccin

ONE OF THE MOST COMMON yet

compelling questions posed by Western feminist
theologians is, How would our lives have been
different if we had been raised to believe that
God was our mother, all loving and all
powerful? This question has provoked a

UNO DE LOS ms comunes que las

preguntas an irresistibles planteadas por
telogos feministas Occidentales son, Cmo
nuestras vidas habran sido diferentes si
hubiramos sido criados para creer que Dios
amaba nuestra madre, todo y todos poderosos?

passionate interest in and nostalgia for ancient Esta pregunta ha provocado un inters
goddess cultures, such as those recently
apasionado a y nostalgia de culturas de diosa
acknowledged to have flourished in the fertile antiguas, como los recientemente reconocidos
valleys of Old Europe.1 It has also led to an
haber prosperado en los valles frtiles de Vieja
interest in reappropriating ancient goddesses of Europa 1 Esto tambin ha llevado a un inters en
all traditions to help women and men create
asignar de nuevo a diosas antiguas de todas las
alternative models of Ultimate Reality that better tradiciones para ayudar a mujeres y los hombres
reflect the female experience. The prevailing
crean modelos alternativos de la Realidad ltima
assumption of feminist theologians has been that que mejor reflejan la experiencia femenina. La
a move away from patriarchal images of God as asuncin predominante de telogos feministas ha
father or king and toward powerful yet
sido que un movimiento lejos de imgenes
compassionate female religious images would patriarcales de Dios como padre o rey y hacia el
empower women and create a more balanced
potente las imgenes religiosas femeninas an
and humane society.2 Feminist and liberation
compasivas autorizaran a mujeres y crearan a
theologians have committed themselves to
una Feminista de sociedad 2 ms equilibrada y
reimagining a god or goddess who embraces and humana y los telogos de liberacin se han
inspires all of his or her children.3
comprometido a la nueva imaginacin de Dios o
diosa que abraza e inspira a todos su nios 3
Yet, ancient goddess cultures are not the
An, las culturas de diosa antiguas no
only resources for stimulating the reimagination son los nicos recursos para estimular la nueva
of God as mother or for examining the impact on imaginacin de Dios como la madre o para
women and men of worshiping the divine
examinar el impacto a mujeres y hombres de
feminine. India has one of the oldest continuous adorar el femenino divino. India tiene una de las
traditions of goddess worship in the world, and tradiciones continuas ms viejas de la adoracin
even today the Goddess is worshiped daily by de diosa en el mundo, y hasta hoy la Diosa es
many devout Hindus in both her multiplicity and adorada diariamente por muchos hindes
her unity. The Great Goddess, or Mahdev, is devotos tanto en su multiplicidad como en su
considered to have countless manifestations
unidad. Se considera que la Grande Diosa, o
worthy of worship, from the fiercely
Mahdev, tienen manifestaciones innumerables
independent goddesses, such as Kl or Durg, to dignas de la adoracin, de las diosas ferozmente
the benign consort goddesses, such as Lakshm independientes, como el Kl o Durg, a las
or Prvat. The Goddess, no matter what her
diosas de consorte benignas, como el Lakshm o
form, is considered by her devotees to be an
Prvat. La Diosa, pase lo que pase su forma, es
embodiment of shakti, the dynamic creative
considerada por sus devotos ser una encarnacin
power of the universe. In her forms as village
de shakti, el poder creativo dinmico del
goddesses, she is usually propitiated for specific universo. En sus formas como diosas de pueblo,
requests such as healing the sick or granting
ella es por lo general propiciada para solicitudes
blessings upon important life passages, for
especficas, como la curacin de las bendiciones
example, childbearing. As the Great Goddess, enfermas o que conceden sobre pasos de vida
she is envisioned as Ultimate Reality, both
importantes, por ejemplo, maternidad. Como la
transcendent and imminent, and as such, she is Grande Diosa, ella est prevista como la
responsible for the creation, preservation, and Realidad ltima, tanto superior como inminente,
destruction of the universe. Those who envision y como tal, ella es responsable de la creacin,
Ultimate Reality as Dev or M and worship her preservacin, y destruccin del universo.
both for the pleasures of this world, or bhukti, Aquellos que preven la Realidad ltima como
and for spiritual liberation, or mukti, are called Dev o M y la adoran tanto para los placeres de

Shktas, or worshipers of the shakti, and

comprise one of the three major sectarian
divisions within the Hindu tradition.4

este mundo, o bhukti, como para la liberacin

espiritual, o mukti, son llamados Shktas, o los
adoradores del shakti, y comprenden una de las
tres divisiones sectarias principales dentro de la
tradicin 4 hind
Perhaps even more relevant to the
Quizs an ms relevante para la
consideration of the relationship between
consideracin de la relacin entre adoracin de
goddess worship and womens experience is that diosa y experiencia femenina es que en ciertas
in certain regions of India where the worship of regiones de India donde la adoracin de la Diosa
the Goddess is most prevalent, such as Bengal, es la ms frecuente, como Bengal, hay una
there is a belief that the Goddess can take birth creencia que la Diosa puede tomar el nacimiento
as an apparently human being.5 While the
como un ser por lo visto humano Mientras la
Christian conception of divine incarnation holds concepcin cristiana de la encarnacin divina
that Jesus Christ is the only incarnation of God cree que Jesucristo es la nica encarnacin de
on earth, the Hindu conception allows for
Dios en la tierra, la concepcin hind tiene en
multiple avatras, or descensions of the divine cuenta avatras mltiple, o descensions del
into human form. Therefore, the godVishnu is divino en la forma humana. Por lo tanto, se dice
said to have been incarnated at least ten times; que el godVishnu ha sido encarnado al menos
furthermore, Vishnus incarnation, Krishna, is diez veces; adems, se considera que la
considered to have incarnated in contemporary encarnacin de Vishnu, Krishna, ha encarnado
religious figures. Likewise, Dev, the Goddess, en cifras religiosas contemporneas. Igualmente,
has taken and will take many forms on earth. An Dev, la Diosa, ha tomado y tomar muchas
examination of a phenomenon in which a living formas en la tierra. Un examen de un fenmeno
woman is determined to be an incarnation of the en el cual una mujer viva es decidida a ser una
Goddess offers insight into the question under encarnacin de la Diosa ofrece la perspicacia en
consideration.
la pregunta bajo la consideracin.
In a related phenomenon, Hindu women
En un fenmeno relacionado, las mujeres
throughout the centuries have been considered hindes a lo largo de los siglos han sido
living saints and have been venerated as such. consideradas viviendo santos y han sido
The women saints of the bhakti, or devotional veneradas como tal. Los santos de mujeres del
tradition, such as ntl, Mrbi, Akkamahadevi, bhakti, o la tradicin piadosa, como el ntl,
and Lalleshwari, have been immortalized in
Mrbi, Akkamahadevi, y Lalleshwari, han sido
poetry that is still sung as liturgy today. Scholars inmortalizados en la poesa que todava es
have begun to lift up their life stories, to
cantada como la liturgia hoy. Los eruditos han
compare and contrast them, to assess their
comenzado a levantar sus biografas, compararse
impact on the women of their own time, and
y contrastar ellos, tasar su impacto a las mujeres
suggest their potential to empower contemporary de su propio tiempo, y aconsejar que su
Hindu women.6 The number of contemporary potencial autorice a mujeres 6 hindes
Hindu women revered as saints is impressive, contemporneas El nmero de mujeres hindes
yet scholarly studies of their lives, their
contemporneas reverenciadas ya que los santos
teachings, and their roles as exemplars for both son impresionantes, los estudios an de
women and men are, for the most part, yet to be estudiante de las sus vidas, sus enseanzas, y sus
pursued.7
papeles ya que los ejemplos tanto para mujeres
como para hombres deben ser perseguidos 7, en
su mayor parte, an
Turning to the Hindu tradition of goddess
La bocacalle a la tradicin hind de la

worship and veneration of women saints to

adoracin de diosa y la veneracin de santos de
understand the potential of female religious
mujeres para entender el potencial de imgenes
images to empower women, however, raises a religiosas femeninas para autorizar a mujeres,
second question: How can a culture that
sin embargo, levanta una segunda pregunta:
envisions God as Divine Mother relegate women Cmo puede una cultura que preve a Dios ya
to such an inferior and dependent economic,
que la Madre Divina relega a mujeres a tal
ritual, and social status? It is understandable
inferior y dependiente econmico, ritual, y
that one familiar with the Hindu tradition of
posicin social? Es comprensible que un
goddess worship, on the one hand, and classical familiar con la tradicin hind de la adoracin de
Sanskrit texts, such as the Laws of Manu, on the diosa, por una parte, y textos Snscritos clsicos,
other, might ask such a question. The Laws of como las Leyes de Manu, en el otro, podra hacer
Manu is one of the best known of a genre of
tal pregunta. Las Leyes de Manu son uno de los
Hindu religious texts, called dharmashstra,
mejores sabidos un gnero de textos religiosos
which articulate the righteous way of life, or
hindes, llamados dharmashstra, que articulan
dharma, and were composed by brahman men el estilo de vida honrado, o dharma, y fueron
around the turn of the common era. It stipulates, formados por hombres de bracmn alrededor de
among other things, that the pativrat, or the
la vuelta de la era comn. Esto estipula, entre
virtuous Hindu wife, should never do anything otras cosas, que el pativrat, o la esposa hind
independent of her husband, that she should
virtuosa, nunca debera hacer nada independiente
worship him as her only god, and that she should de su marido, que ella debera adorarle como su
refrain from any other religious activity. Until nico Dios, y que ella debera abstenerse de
recently, many Western scholars have assumed cualquier otra actividad religiosa. Hasta hace
that the dharmashstra paradigm of a Hindu
poco, muchos eruditos Occidentales han
wifes life of unquestioning obedience to her
supuesto que el paradigma dharmashstra de la
husband as her god has been normative or at
vida de una esposa hind de la obediencia
least formative for most Hindu women. The
incondicional a su marido como su Dios haya
impression that the brahmanical paradigm has sido normativo o al menos formativo para la
held sway over all Hindu women has been
mayor parte de mujeres hindes. La impresin
reinforced by contemporary phenomena such as que el paradigma brahmanical ha dominado a
the recently publicized revival of the practice of todas las mujeres hindes ha sido reforzada por
suttee,8 the ritual death of a Hindu woman on fenmenos contemporneos, como el
her husbands funeral pyre.
renacimiento recientemente hecho pblico de la
prctica de suttee, 8 la muerte ritual de una
mujer hind en su pira de entierro de maridos.
However, a recent upsurge of research
Sin embargo, un aumento reciente de la
has challenged this generalization. Western
investigacin ha desafiado esta generalizacin.
women scholars of the Hindu tradition have
Los eruditos de mujeres occidentales de la
begun to respond to anthropologists from the
tradicin hind han comenzado a responder a
developing world, such as Ifi Amadiume, Trinh antroplogos del mundo en desarrollo, como el
Minh-ha, Vandana Shiva, and Leila Ahmed, who Ifi el Amadiume, Trinh Minh-ah, Vandana Shiva,
implore us to abandon an essentialist theory of y Leila Ahmed, quines nos imploran para
gender inequality.9 They also ask us to consider abandonar una teora essentialist de la
the multivalence of gender-related symbols,
desigualdad 9 sexual Ellos tambin nos piden
which, as Caroline Walker Bynum says, may considerar la multivalencia de smbolos
refer to gender in ways that affirm or reverse it, relacionados con el gnero, que, como Caroline
support or question it, or may, in their basic
Walker Bynum dice, pueden referirse al gnero

meaning have little or nothing to do with male de modos que lo afirman o invierten, apoyo o lo
and female roles.10 And, finally, they ask us to ponen en duda, o puede, en su sentido bsico
de-anthropologize ourselves, to deconstruct tienen poco o nada para hacer con papeles
our essentialist notion of Hinduism and of
masculinos y femeninos. 10 Y, finalmente, ellos
woman, and look at the lives of particular
nos preguntan a de-anthropologize nosotros
Hindu women themselves. Many Western
mismos, a deconstruct nuestra nocin essentialist
women historians of religion and anthropologists "del Hinduismo" y de "la mujer", y miran las
have begun to approach the study of women in vidas de mujeres hindes particulares ellos
the Hindu tradition with methodology based on mismos. Muchos historiadores de mujeres
attention to the particulars of womens lives, as Occidentales de la religin y los antroplogos
related by the women themselves.11
han comenzado a acercarse al estudio de mujeres
en la tradicin hind con la metodologa basada
en la atencin a los detalles de vidas femeninas,
como relacionado por las mujeres ellos 11
mismos
Some scholars have challenged
Algunos eruditos han desafiado nociones
essentialist notions about Hindu women by
essentialist sobre mujeres hindes
focusing on particular Hindu women who are
concentrndose en mujeres hindes particulares
members of certain castes in certain regions who que son miembros de ciertas castas en ciertas
have rejected marriage and have chosen to live regiones que han rechazado el matrimonio y han
outside the realm of brahmanical dharma as
decidido vivir fuera del reino de brahmanical
renunciants, mendicants, and yoginls. The work dharma como renunciants, mendicantes, y
of Lynn Teskey Denton and Catherine Ojha on yoginls. El trabajo de Lynn Teskey Denton y
women ascetics in Banaras, India, has shed light Catherine Ojha en ascetas de mujeres en
on women who renounce the world and lead
Banaras, India, ha mudado la luz en mujeres que
relatively independent lives, either within orders renuncian el mundo y conducen vidas
or on their own.12Furthermore, in
relativamente independientes, dentro de pedidos
predominantly Shkta communities, women
o en su propio 12Furthermore, en
recognized as avatras and those considered to predominantemente comunidades de Shkta, las
have particular spiritual power by virtue of their mujeres reconocieron como avatras y los
level of shakti, or power, have risen to
considerados tener el poder espiritual particular
prominence as gurus and often have large
en virtud de su nivel de shakti, o poder, se han
followings of men and women. There is a
levantado a la prominencia como gures y a
burgeoning field of research on Shkta women menudo tienen followings grande de hombres y
gurus, of which this study is a part.13
mujeres. Hay un campo que retoa de la
investigacin en gures de mujeres Shkta, de
los cuales este estudio es una parte 13
This study focuses on a particular Hindu
Este estudio se concentra en una mujer
woman whose life defies categorization yet
hind particular cuya vida desafa la
provides access to some of the most profound clasificacin an proporciona el acceso a
and seemingly contradictory themes within the algunos temas ms profundos y aparentemente
Hindu tradition, the contemporary Hindu
contradictorios dentro de la tradicin hind, la
religious figure, nandamay M (1896-1982). cifra religiosa hind contempornea,
nandamay M was an illiterate Bengali
nandamay M (1896-1982). El nandamay
woman who was widely revered as a saint, guru, M era una mujer bengal analfabeta que fue
and avatra, or incarnation of God, for the last extensamente reverenciada como un santo, gur,

sixty years of her life. Hundreds of Ms close y avatra, o encarnacin de Dios, durante los
devotees fully believe that God chose to
sesenta aos pasados de su vida. Cientos de M's
incarnate as a baby girl, Nirmal Sundari, into a se cierran los devotos totalmente creen que Dios
poor brahman family in Bengal in 1896. I choose decidi encarnar como una nia, Nirmal
the term God here, as does China Galland, to Sundari, en una familia de bracmn pobre en
draw on the resonance and power that such term Bengal en 1896. Elijo el trmino "Dios" aqu,
can carry in Western culture.14 Ms devotees como hace Galland de China, para usar la
believe that this divine baby girl grew up to be resonancia y poder que tal trmino puede llevar
their M, their personal Divine Mother, of whom en la cultura Occidental. 14 devotos Ms creen
they could ask every kind of question, with
que esta nia divina creci para ser su M, su
whom they could sing and dance, and for whom personal Adivinan a la Madre, de quien ellos
they would do anything she asked, because God podran preguntar a cada clase de la pregunta,
the Mother always knows best. We will see that con quien ellos podran cantar y bailar, y para
nandamay Ms women devotees believe that quien ellos haran algo que ella preguntara,
they were able to enjoy a particular intimacy
porque Dios la Madre siempre sabe mejor.
with God, as Ma, because it was they who had Veremos que nandamay Ms devotos de
the privilege of combing Gods hair, massaging mujeres creen que eran capaces de disfrutar de
Gods legs, and feeding and dressing God, as M una intimidad particular con Dios, como "la
took no interest in her own body and did not
mam", porque eran ellos que tenan el
feed herself According to her spiritual
privilegio de peinar el pelo de Dios, masajeando
biographies, Nirmal Sundar is said to have
las piernas de Dios, y alimentndose y vistiendo
been exceptional from infancy. As a young child, a Dios, ya que M no tom ningn inters a su
she communed with animals and trees and often propio cuerpo y no se aliment Segn sus
fell into states of trance. She was married at the biografas espirituales, Nirmal se dice Sundar
age of twelve, but once she began living with her haber sido excepcional del infancia. Como un
husband, Bholanth, she was unwilling or unable chiquito, ella estuvo en contacto con animales y
to fulfill the role of a pativrat, or virtuous wife, rboles y a menudo caa a estados del trance.
as Hindu dharmashstra would define it.
Ella estuvo casada a la edad de doce aos, pero
Although in the beginning of their marriage,
una vez que ella comenz a vivir con su marido,
Nirmal worked tirelessly to keep the house and Bholanth, ella estaba poco dispuesta o incapaz
care for Bholanth, she never had sexual
de realizar el papel de un pativrat, o esposa
relations with her husband, and she began to
virtuosa, ya que el hind dharmashstra lo
withdraw more and more from everyday
definira. Aunque al principio de su matrimonio,
activities and spent a large part of her day in
Nirmal trabajara infatigablemente para guardar
states of spiritual ecstasy. As news of her ecstatic la casa y sentir cario por Bholanth, ella nunca
states spread, she began to attract devotees who tena relaciones sexuales con su marido, y ella
saw her as an extraordinary spiritual being.
comenz a retirarse cada vez ms de actividades
Bholanth, while bewildered and frustrated at diarias y gast una parte grande de su da en
first, became convinced that his wife was a
estados del xtasis espiritual. Como las noticias
manifestation of the Goddess. After Nirmal
de sus estados extasiados se extendieron, ella
conferred spiritual initiation on herself,
comenz a atraer a devotos que la vieron como
Bholanth took initiation from her and began to un ser espiritual extraordinario. Bholanth,
relate to her as his guru. In a remarkable reversal mientras desconcertado y frustrado al principio,
from the perspective of dharmashstra, he spent se hizo convencido que su esposa era una
the rest of his life as his wifes disciple, caring manifestacin de la Diosa. Despus de que
for her physical well-being, as she seemed
Nirmal confiri la iniciacin espiritual a ella,

completely uninterested in her body, and

Bholanth tom la iniciacin de ella y comenz
mediating between her and her growing number a estar relacionado con ella como su gur. En
of devotees.
una inversin notable desde el punto de vista de
dharmashstra, l gast el resto de su vida como
el discpulo de su esposa, sintiendo cario por su
bienestar fsico, cuando ella pareci
completamente indiferente en su cuerpo, y
mediando entre ella y su nmero creciente de
devotos.
By 1926, Nirmal, by then called
Hacia 1926, Nirmal, para entonces
nandamay M, the Bliss-Filled Mother, or
llamado nandamay M, la Madre llena de la
simply M, had completely abandoned her
Felicidad, o simplemente M, haba abandonado
dharma, or religious duty, as a Hindu wife and completamente su dharma, o deber religioso,
had begun her ceaseless travels around India,
como una esposa hind y haba comenzado sus
sometimes accompanied by her husband and
viajes incesantes alrededor de India, a veces
attracting devotees wherever she went. From
acompaada por su marido y devotos de
time to time, she sent her husband away to
atraccin dondequiera que ella fuera. De vez en
perform spiritual practices. After his death in
cuando, ella despidi a su marido para realizar
1938, she continued to grow in stature and
prcticas espirituales. Despus de su muerte en
influence, with such prominent figures as
1938, ella sigui creciendo en estatura e
Kamala Nehru and her daughter, Indira Gandhi, influencia, con tales cifras prominentes como
numbered among her devotees. She was a focus Kamala Nehru y su hija, Indira Gandhi, figur
of reverence, not only for her worldly devotees entre sus devotos. Ella era un foco de reverencia,
but also for many prominent male gurus and
no slo para sus devotos mundanos sino tambin
religious figures. In 1977, at the Kumbha Mela para muchos gures de sexo masculino
in Prayag, an enormous gathering of ascetics that prominentes y cifras religiosas. En 1977, en el
takes place at four different sacred sites every sixKumbha Mela en Prayag, una reunin enorme de
years, it is said that every day M gave darshan ascetas que ocurre en cuatro sitios sagrados
to thousands of ascetics, hour after hour, for
diferentes cada seis aos, se dice que cada da
eighteen days in a row. One of her devotees, Anil M dio darshan a miles de ascetas, hora tras
Ganguli, said, Ms motherly influence has
hora, durante dieciocho das en fila. Uno de sus
inspired even the most contentious groups of
devotos, Anil Ganguli, dijo, la influencia
ascetics to sink their differences and they have maternal Ms ha inspirado hasta los grupos ms
all joined in paying homage to M, the common discutibles de ascetas a hundir sus diferencias y
object of adoration of all.15 In the last decade ellos han participado todos en el pago del
of her life, Ananadamayi Ms devotees
homenaje a M, el objeto comn de la adoracin
numbered in the hundreds of thousands, and
de todos. 15 En la dcada pasada de su vida, el
ashrams, hospitals, and schools had been
Ananadamayi Ms devotos enumerados en los
established in her name all over India. At the age cientos de miles, y ashrams, hospitales, y
of eighty-six, on August 28, 1982, M took
escuelas haba sido establecido de su nombre por
mahsamdhi, 16 or passed from the physical todas partes de India. A la edad de ochenta y seis
world, leaving behind no successor. Her ashrams aos, el 28 de agosto de 1982, M tom
continue to function in honor of her, headed by mahsamdhi, 16 o pas del mundo fsico, no
various male renouncers, or sannysins, and run dejando a ningn sucesor. Sus ashrams siguen
largely by celibate women, or brahmachrinls. funcionando en honor a ella, encabezado por
Her thousands of householder devotees worship vario renouncers masculino, o sannysins, y

her daily in their homes and gather each week to correr en gran parte por mujeres clibes, o
participate in spiritual practices in her name.
brahmachrinls. Sus miles de devotos de cabeza
de familia adoran su diario en sus casas y se
juntan cada semana para participar en prcticas
espirituales de su nombre.
Overview
Descripcin
In this book, nandamay M serves as a
En este libro, nandamay el M sirve de
lens through which to examine the following
una lente por la cual examinar los temas
themes: the power and limitations of the
siguientes: el poder y limitaciones del paradigma
dharmashstra paradigm, the complex fabric of dharmashstra, la tela compleja de santidad
Hindu sainthood with its associated miraculous hind con sus acontecimientos milagrosos
events, the alternative world of the Hindu female asociados, el mundo alternativo del asceta de
ascetic and guru and the accompanying
sexo femenino hind y gur y los misterios
mysteries of the guru-disciple relationship, and acompaantes de la relacin de gur-discpulo, y
the imagining of God as Mother living in a
la imaginacin de Dios como Madre que vive en
human body. I have chosen to organize this
un cuerpo humano. He decidido organizar este
study around four different aspects of
estudio aproximadamente cuatro aspectos
nandamay M: nandamay M as woman, as diferentes de nandamay M: nandamay M
saint, as guru, and as avalra and Divine
como mujer, tan santa, como gur, y como
Mother.
avalra y Madre Divina.
This study begins in chapter 2, however,
Este estudio comienza en el captulo 2,
with my rendition of the life story of
sin embargo, con mi interpretacin de la historia
nandamay M as told by her devotees. I hope de la vida de nandamay M como dicho por
this retelling, which is more concise and
sus devotos. Espero esto volver a contar, que es
chronological than available biographies, will ms conciso y cronolgico que biografas
make Ms life story more accessible, and offer disponibles, har la historia de la vida Ms ms
a solid foundation for further analysis.
accesible, y ofrecer una fundacin slida para el
anlisis adicional.
Chapter 3, nandamay M as a
El captulo 3, nandamay M como
Woman, grapples with the fact that although
una Mujer, lucha cuerpo a cuerpo con el hecho
Ms life was highly unconventional from the que aunque la vida Ms fuera muy poco
perspective of the brahmanical paradigm, and convencional desde el punto de vista del
although her devotees say that M was not a
paradigma brahmanical, y aunque sus devotos
woman, they simultaneously insist that she was digan que M no era una mujer, ellos
the perfect wife. After describing the Hindu simultneamente insisten que ella era la esposa
ideology of Strdharma, or the righteous way of perfecta. Despus de describir la ideologa
life for the Hindu woman, it turns to an analysis hind de Strdharma, o el estilo de vida honrado
of the development of the relationship between para la mujer hind, da vuelta a un anlisis del
M and Bholanth, comparing their relationship desarrollo de la relacin entre M y Bholanth,
to the ideal relationship described in
comparando su relacin a la relacin ideal
dharmashstra texts. Finally, having established descrita en textos dharmashstra. Finalmente,
that Bholanth and M were in most ways not habiendo establecido que Bholanth y M eran
husband and wife, but disciple and guru, it
de la mayor parte de modos no el marido y la
questions why Ms devotees use the
esposa, pero el discpulo y el gur, esto pone en
conventional paradigm to describe their
duda por qu los devotos Ms usan el

relationship.

paradigma convencional para describir su

relacin.
Chapter 4, nandamay M as Saint,
El captulo 4, nandamay M como el
begins by exploring the complex semantic field Santo, comienza explorando el campo
of Sanskrit and vernacular terms used to refer to semntico complejo de trminos Snscritos y
a Hindu saint and enumerating the qualities vernculos sola referirse a un "santo" hind y
often associated with Hindu saints. It goes on to enumerando las calidades a menudo asociadas
consider nandamay M within the context of con santos hindes. Esto contina a considerar
sainthood, particularly in relationship to the nandamay M dentro del contexto de
qualities of renunciation, egolessness, and unity "santidad", en particular en relacin a las
awareness. After a discussion of caste within her calidades de renuncia, egolessness, y conciencia
community, it explores M as a bhakta, or
de unidad. Despus de una discusin de casta
devotee of God, enumerating stories of her
dentro de su comunidad, esto explora M como
bhvas, or states of spiritual ecstasy. Finally, the un bhakta, o el devoto de Dios, enumerando
chapter considers the stories of Ms miraculous historias de su bhvas, o estados del xtasis
powers, or siddhis, indicators of the
espiritual. Finalmente, el captulo considera las
accomplishment of a yogi or yogin.
historias de poderes milagrosos Ms, o siddhis,
los indicadores del logro de un yogui o yogin.
Chapter 5, nandamay M as Guru,
El captulo 5, nandamay M como el
explores the paradigm of the guru-disciple
Gur, explora el paradigma de la relacin de
relationship, beginning with a historical survey gur-discpulo, que comienza con una revisin
of the development of the cult of the guru within histrica del desarrollo del culto del gur dentro
the Hindu tradition. Although Ms devotees
de la tradicin hind. Aunque los devotos Ms
insist that M was not a guru, the majority of the insistan que M no era un gur, la mayora del
chapter draws on interviews with Ms close
captulo usa entrevistas con los devotos cercanos
devotees that describe powerful direct and
de M's que describen la iniciacin directa e
indirect initiation from M. It goes on to
indirecta potente de M. Esto contina a
examine whether M functioned as a guru in
examinar si M funcion como un gur en la
assessing her disciples states of consciousness evaluacin de sus discpulos estados de
and directing them in spiritual practices designed conocimiento y direccin de ellos en prcticas
to lead them to spiritual liberation. Finally, it
espirituales diseadas para llevarlos a la
considers Ms own words on the guru and on liberacin espiritual. Finalmente, esto considera
her role as a guru and whether she expected her Ms propias palabras en el gur y en su papel
devotees to model themselves on her and
de un gur y si ella esper que sus devotos se
become like her.
modelaran en ella y se hicieran como ella.
Chapter 6, nandamay M as Avatra
El captulo 6, nandamay M como
and Divine Mother, examines the claim of Ms Avatra y Madre Divina, examina la
devotees that she was not a human being but
reclamacin de devotos Ms que ella no era un
rather was divine in origin. It begins with a
ser humano, pero mejor dicho era divina en el
discussion of the historical development of the origen. Esto comienza con una discusin del
Hindu conception of divine incarnation and
desarrollo histrico de la concepcin hind de la
continues with a brief historical overview of the encarnacin divina y sigue con una breve
worship of the Divine Mother in South Asia. It descripcin histrica de la adoracin de la Madre
goes on to enumerate devotees answers to the Divina en Asia del Sur. Esto contina a enumerar
question, Who is M? and examines Ms own las respuestas de los devotos a la pregunta,
words on her identity. Finally, it considers how Quin es M? y examina Ms propias

M wanted her devotees to relate to the Divine,

focusing particularly on whether she expected
them to exert self-effort to forge ahead on the
path toward self-realization or to follow the
bhakti path of surrender to God with its
associated gift of grace.

palabras en su personalidad. Finalmente, esto

considera como M quiso que sus devotos
estuvieran relacionados con el Divino,
concentrndose en particular en si ella esper
que ellos ejercieran el autoesfuerzo de avanzar
en el camino hacia la autorealizacin o seguir el
camino bhakti de la rendicin a Dios con su
regalo asociado de la gracia.
Chapter 7 concludes by asking, Did
El captulo 7 concluye preguntando,
nandamay M inspire her female devotees to Hizo nandamay M inspiran a sus devotos
model their lives on her life and to aspire to
de sexo femenino a modelar sus vidas en su vida
become like her? It considers the ways in which y aspirar a hacerse como ella? Esto considera
Ms female devotees benefited from her having los caminos de los cuales los devotos de sexo
been born a woman and also the ways in which femenino Ms beneficiaron del que ha nacido a
Ms message was Do what I say, not what I una mujer y tambin los caminos de los cuales el
do. Finally, it discusses the communitys
mensaje Ms era Hacen lo que digo, no lo que
perspective on the relationship between gender hago. Finalmente, esto habla de la perspectiva
and self-realization, on the relevance of the
de la comunidad en la relacin entre gnero y
gender of God and of M, and on the
autorealizacin, en la importancia del sexo de
relationship between grace and self-effort.
Dios y de M, y en la relacin entre gracia y
autoesfuerzo.
The methodological approach to this
El enfoque metodolgico a este libro ha
book has evolved, as much as possible, out of evolucionado, tanto como posible, del material s
the material itself, as W. C. Smith and Mircea mismo, como W. C. Smith y Mircea el Eliade
Eliade would have it.17 It necessarily reflects thetendra ello 17 Esto necesariamente refleja el
methodological pluralism of many contemporary pluralismo metodolgico de muchos eruditos
scholars in anthropology and the history of
contemporneos en la antropologa y la historia
religions.18 Throughout, however, my primary de religiones 18 en Todas partes, sin embargo,
commitment has been to the lived experiences of mi compromiso primario ha sido a las
my contributors.
experiencias vividas de mis donantes.
The prime method used for gathering the
El mtodo principal usado para juntar el
material for this study was in-depth
material para este estudio era entrevistas
phenomenological interviews, all but two
fenomenolgicas a fondo, todos excepto dos
conducted in India during 1990-1991. After
conducido en India durante 1990-1991. Despus
interviewing two devotees of nandamay M in de entrevistar a dos devotos de nandamay M
the Boston area, I interviewed forty-two
en el rea de Boston, entrevist a cuarenta y dos
devotees in Bombay, Banaras, Haridwar,
devotos en Bombay, Banaras, Haridwar,
Dehradun, and Calcutta and seven other people Dehradun, y Calcuta y otras siete personas
who, although they did not call themselves
quien, aunque ellos no se llamaran devotos,
devotees, had met nandamay M and were
haban encontrado nandamay M y fueron
deeply affected by their encounter. The
profundamente afectados por su encuentro. Las
interviews were relatively open-ended, but I
entrevistas eran relativamente sin lmites
asked nearly every contributor a set of seven
determinados, pero pregunt a casi cada donante
questions. These questions frame the analytical un juego de siete preguntas. Estas preguntas
sections of the study. The set of transcribed
enmarcan las secciones analticas del estudio. El
interviews with my contributors constitutes
juego de entrevistas transcritas con mis donantes

perhaps the most central of the three texts used constituye quizs el ms central de los tres
in this study.
"textos" usados en este estudio.
The second text is the set of
El segundo "texto" es el juego de
transcriptions of informal sessions, called
transcripciones de sesiones informales, llamadas
satsangs, in which nandamay M engaged in satsangs, en el cual nandamay M tom parte
questions and answers with groups of devotees. en preguntas y respuestas con grupos de devotos.
Recorded all over India between 1960 and 1981, Registrado por todas partes de India entre 1960 y
these transcriptions, duplicates of which are part 1981, estas transcripciones, los duplicados de las
of the archive on nandamay M at Harvard
cuales son la parte del archivo en nandamay
Divinity Schools Andover Library, were given M en la Biblioteca Andover de la Escuela de
to me by an American devotee of Ms. They
Divinidad de Harvard, dio a m un devoto
were first transcribed and then translated into
americano de Ms. Ellos fueron transcritos
English by an Indian scholar in Los Angeles,
primero y luego traducidos a ingls por un
hired by an American devotee.
erudito indio en Los ngeles, alquilado por un
devoto americano.
The third text is the literature written in
El tercer "texto" es la literatura escrita en
English on nandamay M by her devotees,
ingls en nandamay M por sus devotos,
mostly during her lifetime-sacred biographies, generalmente durante sus biografas de toda la
published personal journals, collections of the vida y sagradas, public diarios personales,
testimonials of devotees, and collections of
colecciones de las recomendaciones de devotos,
quotes from M.
y colecciones de citas de M.
The organization of this study evolved
La organizacin de este estudio
out of several methodological concerns, which evolucion de varias preocupaciones
have been addressed recently, primarily by
metodolgicas, que han sido dirigidas
anthropologists.19 The first arises out of the
recientemente, principalmente por antroplogos
challenge of encountering and trying to
19 que El primer proviene del desafo de
understand a culture with worldviews and ways encuentro y tentativa de entender una cultura con
of knowing radically different from ones own. cosmovisiones y modos de conocer radicalmente
The question arises: Is there a methodology for diferente del de alguien propio. La pregunta se
approaching a world which, from the Western levanta: hay una metodologa para acercarse a
perspective, seems beyond reason, in this case un mundo que, desde el punto de vista
the Hindu world of living saints and human
Occidental, parece ms all de la razn, en este
incarnations of the divine, replete with miracle caso el mundo hind de santos vivos y las
stories, quests for self-realization, and spiritual encarnaciones humanas del divino, repleto por
experiences, all of which cannot be proved or
historias de milagro, bsquedas de
measured?
autorealizacin, y experiencias espirituales, todo
de las cuales no puede ser probado o medido?
Richard Shweder, in Thinking through
Richard Shweder, en Estudiar
Cultures, calls us to move beyond what he
detenidamente Culturas, nos llama para moverse
describes as conventional approaches to the
ms all lo que l describe como enfoques
encounter with the other. One approach,
convencionales al encuentro con "el otro". Un
dominated by positivists, maintains that there is enfoque, dominado por positivistas, mantiene
only one dominant reality or way of knowing, que hay slo una realidad dominante o modo de
that seeing is believing. The other, dominated saber, que la vista cree. El otro, dominado por
by radical relativists, gives permission to all
relativists radical, no da el permiso a toda la
realities but valorizes none. Shweder posits a
realidad, pero valorizes ninguno. Shweder

third approach, the assumption of multiple

postula un tercer enfoque, la asuncin de
objective worlds.20 The goal of postmundos objetivos mltiples. 20 El objetivo de
Nietzschean methodology, says Shweder, is to la metodologa post-Nietzschean, dice Shweder,
view the objective world from many points of debe ver el mundo objetivo desde muchos
view and to be an internal realist, seeing as
puntos de vista y ser un realista interno,
best one can with the received dogma of the
viendo ya que mejor uno puede con el dogma
moment.21 In the post-Nietzschean world,
recibido del momento. 21 En el mundo postaccording to Shweder, God is not dead; only Nietzschean, segn Shweder, Dios no est
positivism and monotheism are dead. Polytheism muerto; slo el positivismo y el monotesmo
is alive and well. Its doctrine is the relativistic estn muertos. El politesmo est vivo y bien. Su
idea of multiple objective worlds, and its
doctrina es la idea relativista de mundos
commandment is participation in the neverobjetivos mltiples, y su mandamiento es la
ending process of overcoming partial views.22 participacin en el proceso interminable de
In a similar vein, Diana Eck, in Encountering
vencer visiones parciales. 22 En una vena
God: A Spiritual Journey From Bozeman to
similar, Diana Eck, en Encuentro de Dios: Un
Banaras, articulates the difference between an Viaje Espiritual De Bozeman a Banaras, articula
inclusivist and a pluralist: If we are an
la diferencia entre un inclusivist y un pluralista:
inclusivist, we include others into a worldview Si somos un inclusivist, incluimos a otros en
we already know and on the terms we have
una cosmovisin que ya sabemos y en los
already set. If we are pluralists, we recognize the trminos nos hemos puesto ya. Si somos
limits of the world we already know and we seek pluralistas, reconocemos los lmites del mundo
to understand others in their own terms, not just que ya sabemos y procuramos entender a otros
in ours.23From the perspective of multiple
en sus propios trminos, no slo en nuestros.
worlds, then, we hold the conviction that the
23From la perspectiva de mundos mltiples,
world of the other offers a window through
entonces, sostenemos la conviccin que el
24
which to see reality, a darshana. In addition, mundo de las otras ofertas una ventana por la
we hold that once one has looked through that cual ver la realidad, un darshana.24 Adems,
window with an openness to the legitimacy of creemos que una vez que uno ha mirado aquella
that world, ones own world is necessarily
ventana con una franqueza a la legitimidad de
changed. Finally, we strive to present the world aquel propio mundo mundial, de alguien es
of the other in such a way as to honor these
necesariamente cambiado. Finalmente, nos
convictions. In this study, I have welcomed the esforzamos por presentar el mundo de otro de tal
opportunity to be changed by the darshana of modo para cumplir estas convicciones. En este
the community of Anandamayl M. To give the estudio, he dado la bienvenida a la oportunidad
reader the opportunity to be changed as well, I para ser cambiada por el darshana de la
have tried to evoke and not merely represent25 comunidad de Anandamayl M. Para dar al
their world.
lector la oportunidad para ser cambiada tambin,
he tratado de evocar y no simplemente
represent25 su mundo.
A second set of challenges arises once we
Un segundo juego de desafos se levanta
are within the world of the other. We must begin una vez que somos dentro del mundo del otro.
by acknowledging that within that world there Debemos comenzar reconociendo que dentro de
are undoubtedly multiple voices and multiple
aquel mundo hay voces indudablemente
perspectives. The context-sensitive methodology mltiples y perspectivas mltiples. La
inspired by the Third World anthropologists
metodologa sensible al contexto inspirada por
acknowledges a need to first abandon essentialist los antroplogos de Tercer mundo reconoce una

notions of the universal subordination of women necesidad de abandonar primero nociones

and then look at the lives of individual Hindu
essentialist de la subordinacin universal de
women.26 This study looks for contexts in
mujeres y luego mirar las vidas de mujeres 26
which Hindu women find empowerment, both hindes individuales Este estudio busca
within and outside the dharmashstra paradigm. contextos en los cuales las mujeres hindes
It does not generalize from a single womans
encuentran la obtencin de poder, ambos dentro
story. It also acknowledges and highlights
y fuera del paradigma dharmashstra. Esto no
different contexts that condition experience:
generaliza de la historia de una mujer soltera.
caste, region, age, education. We do not assume Esto tambin reconoce y destaca contextos
we are talking about one world in this study,
diferentes que experiencia de condicin: casta,
neither the world of the Hindu woman nor the regin, edad, educacin. No suponemos que no
world of nandamay Ms female devotees. hablemos de un mundo en este estudio, ni el
More generally, this study strives to represent "mundo" de la mujer hind, ni el "mundo" de
both female and male individual voices within nandamay Ms devotos de sexo femenino.
the community. Furthermore, reflecting Carolyn Ms generalmente, este estudio se esfuerza por
Bynums caution that gender-related symbols are representar tanto voces individuales femeninas
multivalent and may not necessarily affirm
como masculinas dentro de la comunidad.
gender and, thus, transform male and female
Adems, reflejando la precaucin de Carolyn
roles,27 this study raises the possibility that
Bynum que los smbolos relacionados con el
nandamay Ms female devotees may not
gnero son multivalent y no necesariamente
have been empowered by her being a woman. pueden afirmar el gnero y, as, transformar
papeles masculinos y femeninos, 27 este estudio
levanta la posibilidad que nandamay Ms
devotos de sexo femenino no pueda haber sido
autorizado por el que es una mujer.
Once we are within the world of the
Una vez que somos dentro del mundo del
other, a challenge particularly emphasized in the otro, un desafo en particular enfatizado en el
context-sensitive approach of the
enfoque sensible al contexto del
ethnosociologists of the Chicago school is to
ethnosociologists de la escuela de Chicago es
find indigenous concepts to describe what we are encontrar conceptos indgenas describiendo lo
seeing.28 The four aspects of nandamay M- que vemos 28 Los cuatro aspectos de
M as Hindu woman (str or pativrat), as saint nandamay M-M como la mujer hind (str o
(sant, bhakta, or sdhv), as guru, and as divine pativrat), como el santo (Sant, bhakta, o
incarnation (avatra or Dev)-seemed to me
sdhv), como el gur, y ya que la encarnacin
significant aspects of the cultural and religious divina (avatra o Dev) - me pareci aspectos
landscape of which nandamay M was a part. significativos del paisaje cultural y religioso del
I also felt, despite the protestations of Ms
cual nandamay M era una parte. Tambin
devotees to the contrary, that there was sufficient sent, a pesar de las protestas de devotos Ms al
evidence to consider her as possessing each of contrario, que haba pruebas suficientes para
these aspects. In this way I diverge from a
considerarla como poseyendo cada uno de estos
strictly phenomenological approach in that I
aspectos. De esta manera diverjo de un enfoque
have not unilaterally accepted Ms devotees estrictamente fenomenolgico en esto no he
definition of what a study of M entails but have aceptado unilateralmente la definicin de los
to a certain extent set my own agenda, based on devotos Ms de lo que un estudio de M
the indigenous contexts in which I saw her
implica, pero ha puesto hasta cierto punto mi
reflected. By setting an agenda that I felt
propio orden del da, basado en los contextos

reflected the context within which nandamay indgenas en los cuales la vi reflejado. Poniendo
M lived, while letting her devotees speak for un orden del da que me sent reflejado el
themselves within the established analytical
contexto dentro del cual nandamay M vivi,
categories, I hoped to achieve a balance between dejando a sus devotos hablar para ellos dentro de
my scholarly voice and the voices of my
las categoras analticas establecidas, esper
contributors, between my analysis and the lived conseguir un equilibrio entre mi voz de
experience of Ms devotees.
estudiante y las voces de mis donantes, entre mi
anlisis y la experiencia vivida de devotos Ms.
To ensure polyvocality as I invoke the
Para asegurar polyvocality ya que invoco
world of the other and to preserve the integrity el mundo del otro y conservar la integridad de
of narrative, I have included the verbatim stories narrativa, he incluido las historias textuales de
of my contributors as much as possible. I have mis donantes tanto como posible. He tratado
tried as well to include the voice of nandamay tambin de incluir la voz de nandamay M
M herself, confirming or challenging both her ella misma, confirmando o desafiando tanto las
devotees assumptions and the conclusions I
asunciones de sus devotos como las conclusiones
have drawn from the devotees stories.
que he dibujado de las historias de los devotos.
Methodological Problems
Problemas metodolgicos
There are two main methodological
Hay dos problemas metodolgicos
problems with this study. First is the challenge of principales con este estudio. Primero es el
remaining context-sensitive in terms of the
desafo de restante sensible al contexto en
specificity of vernacular language, region, and trminos de precisin de lengua verncula,
caste, considering that the community of
regin, y casta, considerando que la comunidad
nandamay M, although primarily Bengali
de nandamay M, aunque principalmente
and brahman, is a pan-Indian, multilingual
bengal y bracmn, es una comunidad pan-india,
community. Bengali is the mother tongue of
multilinge. Bengal es la lengua materna de la
most members, Hindi is the mother tongue of
mayor parte de miembros, hindi es la lengua
some, and nearly everyone, especially the men, materna de unos, y casi cada uno, sobre todo los
being highly educated, speaks English fluently. hombres, ser muy educados, hablan ingls con
Because English has been spoken in Bengal for soltura. Como ingls ha sido dicho en Bengal
two hundred years, certain English terms, such durante doscientos aos, ciertos trminos
as saint or God, have been appropriated into ingleses, como "el santo" o "Dios", ha sido
the Bengali context and have their own meaning. asignado en el contexto bengal y tiene su propio
Therefore, when it comes to the question, for
sentido. Por lo tanto, cuando esto viene a la
example, of which word devotees used to
pregunta, por ejemplo, de que los devotos de
describe who M was, while most said God palabra solan describir a quin M era, mientras
and only secondarily used words such as
"Dios" ms dicho y slo secundariamente us
Bhagavn or Dev, it is difficult to assess palabras, como "el Bhagavn" o "Dev", es
what they would have answered if we had not difcil tasar lo que ellos habran contestado si no
been speaking English. Likewise, a devotee from habamos estado hablando ingls. Igualmente, un
Banaras in the Hindi-speaking heartland, might devoto de Banaras en el centro de habla hindi,
be Bengali and as such may have grown up
podra ser bengal y ya que tal puede haber
within a Bengali Shkta context rather than a
crecido dentro de un contexto Shkta bengal,
North Indian Vaishnava or Shaiva context.
ms bien que un contexto de Shaiva o Vaishnava
indio del Norte.
Second, this study presents nandamay
En segundo lugar, este estudio presenta

M within a contemporary religious and social nandamay M dentro de un contexto religioso

context. It does not attempt to present her in a y social contemporneo. Esto no intenta
historical or political context. nandamay M presentarla en un contexto histrico o poltico.
as presented in all my texts was presented only El nandamay M como presentado en todos
within a timeless religious context. There were mis "textos" slo fue presentado dentro de un
occasional allusions to a social context but
contexto religioso eterno. Haba alusiones
absolutely no mention of the historical or
ocasionales a un contexto social, pero
political context. It is as if nothing else were
absolutamente ninguna mencin del contexto
going on in India at the time other than the
histrico o poltico. Es como si nada ms
spiritual activities of M and her devotees,
continuaba en India entonces adems de las
although Ms first decade saw the emerging
actividades espirituales de M y sus devotos,
Indian nationalist movement, and she matured aunque Ms la primera dcada vio el
with the Indian independence movement, lived movimiento nacionalista indio emergente, y ella
through communal violence and partition, and madurara con el movimiento de independencia
died during the height of the rule of Indira
indio, sobreviviera la violencia comunal y la
Gandhi.
particin, y muriera durante la altura del
gobierno de Indira Gandhi.
My decision to ignore the historical and
Mi decisin no de hacer caso del
political context leaves some interesting
contexto histrico y poltico deja algunas
questions unanswered, for example, What was preguntas interesantes sin contestar, por ejemplo,
going on in Bengal when nandamay M left in Qu continuaba en Bengal cundo
1932 never to return? and the absence of
nandamay M se march en 1932 para volver
interest in this kind of question on the part of the nunca? y la ausencia de inters a esta clase de la
community is significant. It may reflect
pregunta de parte de la comunidad es
members own lack of interest in worldly matters significativa. Esto puede reflejar la propia
or a desire to honor Ms complete indifference indiferencia de los miembros a asuntos
to politics and her insistence that sdhana, or
mundanos o un deseo de cumplir Ms
spiritual practice, is all-important.29 It is
indiferencia completa ante la poltica y su
interesting to note, however, that the lives of
insistencia que sdhana, o prctica espiritual, es
many Hindu religious figures of Ms time, such todo-important.29 es interesante notar, sin
as Shri Aurobindo, expressed a marriage of
embargo, que las vidas de muchas cifras
politics and religion and a commitment to social religiosas hindes del tiempo Ms, como el Shri
reform.
Aurobindo, expresaron un matrimonio de
poltica y religin y una entrega a la reforma
social.
Who Am I?
Quines Son yo?
If a scholar, particularly one who engages
Si un erudito, en particular uno quin
in fieldwork, acknowledges that objectivity is toma parte en el trabajo de campo, reconoce que
impossible in an encounter between the self and la objetividad es imposible en un encuentro entre
other and that culture is always created in
el m y otro y que la cultura siempre es creada en
relationship, he or she must become, to some
la relacin, l o ella deben hacerse, hasta cierto
extent, self-reflexive and self-revelatory. As a punto, autoreflexivos y autoreveladores. Como
co-creator of the culture that is the focus of this un co-creador de la cultura que es el foco de este
study, I feel obliged to reveal to the reader some estudio, me siento obligado a revelar al lector un
of my own narrative, the story that conditioned poco de mi propia narrativa, la historia que

my participation in the dialogue as well as my condicion mi participacin en el dilogo as

analysis of the data.30 My particular
como mi anlisis de los datos 30 Mi fondo
background, which is somewhere between
particular, que est en algn sitio entre el
outsider and insider, clearly elicited the kind of forastero y persona enterada, claramente sac la
responses that I received.
clase de respuestas que recib.
When I came to this study, I was no
Cuando vine a este estudio, yo no era
stranger to the Hindu tradition. Twenty-five
ningn forastero a la tradicin hind. Veinticinco
years earlier, I had begun to read Indian
aos antes, yo haba comenzado a leer la
philosophy. In 1975, I received initiation into a filosofa india. En 1975, recib la iniciacin en
Hindu kundalini yoga practice and began a daily un hind kundalini prctica de yoga y comenc
practice of chanting and meditation. In 1978, I una prctica diaria de canto y meditacin. En
spent four months in India doing spiritual
1978, gast cuatro meses en India que hace la
practice in the ashram of my guru. In 1984,1
prctica espiritual en el ashram de mi gur. En
entered graduate school in religion, hoping to
1984,1 escuela de posgrado entrada en religin,
revitalize my transpersonal psychotherapy
esperando revivificar mi prctica de psicoterapia
practice. I chose a program in which I could
transpersonal. Eleg un programa en el cual yo
contextualize my spiritual practice within the
podra contextualizar mi prctica espiritual
Hindu tradition and the worlds religions, in
dentro de la tradicin hind y las religiones del
general. In the process, I discovered that I loved mundo, en general. En el proceso, descubr que
being a scholar and decided to go on to get a
am ser un erudito y decid continuar a conseguir
Ph.D. in Hinduism to engage in full-time
que un Doctor en Filosofa en el Hinduismo
teaching and research. During my coursework, I tome parte en enseanza de jornada completa e
found I could write about different aspects of the investigacin. Durante mi coursework, encontr
Hindu tradition with a certain insight that can
que yo podra escribir sobre aspectos diferentes
come only from experience.
de la tradicin hind con una cierta perspicacia
que slo puede venir de la experiencia.
I came to my research on nandamay
Vine a mi investigacin en nandamay
M, then, with a certain kind of insider status, M, entonces, con una cierta clase del estado de
which I revealed to my contributors if asked. By persona enterada, que revel a mis donantes de
the time I got to India in 1990, the word had
ser preguntados. Cuando me puse a India en
spread within Ms community that I had written 1990, la palabra se haba extendido dentro de la
a beautiful article on Ma in the Harvard
comunidad Ms que yo haba escrito un
Divinity School Bulletin. I arrived for each
artculo hermoso sobre la mam en el Boletn
interview dressed in a sari, which drew
de Escuela de Divinidad de Harvard. Llegu
appreciation from Ms devotees. Almost
para cada entrevista adornada en un sari, que
invariably I would be asked before the interview dibuj la apreciacin de devotos Ms. Casi
began, Are you a devotee of Mas? I usually invariablemente me preguntaran antes de que la
replied, No, but I am an admirer. I might then entrevista comenzara, Es usted un devoto de
be asked, Do you have a guru? I would
mam? Yo por lo general contestaba, No, pero
answer, Yes, I have been initiated by a guru, If soy un admirador. Podran preguntarme
asked, I would tell them something about my
entonces, Tiene usted un gur? Yo
practice. It is my conviction that the fact that I contestara, S, he sido iniciado por un gur,
had studied with a guru, meditated, and chanted De ser preguntado, yo les dira algo sobre mi
in Sanskrit every day inclined my contributors to prctica. Es mi conviccin que el hecho que yo
reveal things to me that they might not have
haba estudiado con un gur, medit, y cant en
revealed to a disinterested scholar. I believe Snscrito cada da inclinaba a mis donantes a

that my personal immersion in the philosophy revelar cosas a m que ellos no podran haber
and practices of the Hindu tradition has
revelado a un erudito desinteresado. Creo que
enhanced, rather than limited, my critical
mi inmersin personal en la filosofa y las
abilities as a scholar. Further, I hope that this
prcticas de la tradicin hind ha realzado, ms
study presents nandamay M and her
bien que ha limitado, mis capacidades crticas
community in a way that both demonstrates my como un erudito. Adelante, espero que este
respect for them and fulfills my responsibility as estudio presente nandamay M y su
a scholar to look with my own eyes and question comunidad en un camino que tanto demuestra mi
what I see.
respeto a ellos como realiza mi responsabilidad
como un erudito de mirar con mis propios ojos y
pregunta lo que veo.
Who Are My Contributors?
Quines Son Mis Donantes?
Of the forty-nine people I interviewed for
De las cuarenta y nueve personas
this study, forty-two considered themselves
entrevist para este estudio, cuarenta y dos se
devotees of nandamay M. The remaining
consider devotos de nandamay M. Los siete
seven, although they met M one or more times restantes, aunque ellos encotraran M uno o
and were moved in some way by their contact, varios tiempos y fueran movidos de algn modo
did not consider themselves devotees.
por su contacto, no se consideraron devotos. Los
Contributors were selected by a somewhat
donantes fueron seleccionados por un algo
serendipitous process. The first devotees I met in serendipitous proceso. Los primeros devotos que
the Boston area gave me the names of people
encontr en el rea de Boston me dieron los
who had been close to M whom they thought I nombres de personas que haban estado cerca de
should meet when I went to India. When I
M a quien ellos crean que yo debera
arrived in Banaras in July 1990,1 went to Ms encontrarme cuando fui a India. Cuando llegu a
ashram and met the secretary of the ashram, who Banaras en julio 1990,1 fue al ashram Ms y
introduced me to some of Ms other devotees in encontr al secretario del ashram, que me
Banaras, who in turn connected me with other present en algunos Ms otros devotos en
devotees. Still, I was disappointed to find that Banaras, que por su parte me unieron con otros
Banaras was not the vibrant center of Ms
devotos. De todos modos, estuve decepcionado
community that it had been in the 1970s, and the encontrar que Banaras no era el centro vibrante
process was moving slowly In October, a young de la comunidad Ms que haba sido en los aos
French scholar visiting in Banaras invited me to 1970, y el proceso se mova despacio En
Kankhal, the site of Ms samdhi shrine31 and octubre, un erudito francs joven que visita en
ashram. He was studying there with a wellBanaras me invit a Kankhal, el sitio de Ms
known swami of Ms and said he would
samdhi shrine31 y ashram. l estudiaba all con
introduce me to many sannysins and
swami famoso de Ms y dijo que me presentara
brahmachrins, or male and female renunciants, en muchos sannysins y brahmachrins, o
all of whom he said had been very close to M. renunciants masculino y femenino, todo de los
In November and early December at Kankhal
que l dijo haba estado muy cerca de M. En
ashram and in neighboring Dehradun, I
noviembre y a principios de diciembre en el
interviewed twelve of the forty-two devotees
ashram de Kankhal y en Dehradun vecino,
who were my contributors. In the same way, a entrevist a doce de los cuarenta y dos devotos
devotee of Ms whom I met in Bombay in early que eran mis donantes. Del mismo modo, un
January told me that I would find many close
devoto de Ms que encontr en Bombay a
devotees of Ms in Calcutta and arranged for principios de enero me dijo que yo encontrara a

me to stay at the home of a prominent Calcutta muchos devotos cercanos de Ms en Calcuta y

businessman. My days there were full of
ped que yo me quedara en la casa de un hombre
interviews arranged by my host. In all, I
de negocios de Calcuta prominente. Mis das all
interviewed seventeen devotees during my three- estaban llenos de entrevistas arregladas por mi
week stay in Calcutta, most of them
anfitrin. En total, entrevist a diecisiete devotos
householders. Ironically, the one person I
durante mi permanencia de tres semanas en
thought I would work most closely with during Calcuta, la mayor parte de ellos cabezas de
my stay in India, Bithika Mukerji, I met only
familia. Irnicamente, una persona yo crea que
once and never interviewed, as she was involved trabajara el ms estrechamente con durante mi
all year in caring for her acutely ill mother.
permanencia en India, Bithika Mukerji, slo me
encontr una vez y nunca entrevist, ya que ella
estuvo implicada todo el ao en sentir cario por
su madre intensamente enferma.
Of the forty-two devotees I interviewed,
De los cuarenta y dos devotos entrevist,
there were twenty-five women and seventeen
haba veinticinco mujeres y diecisiete hombres.
men. Twenty-eight were householders and
Veintiocho eran cabezas de familia y catorce
fourteen were renunciants, and they ranged in eran renunciants, y ellos se extendieron en la
age from thirty to eighty-two. Although I did not edad de treinta a ochenta y dos. Aunque yo no
ask all devotees about their caste, it can be
preguntara a todos los devotos sobre su casta,
deduced from the surnames of householders that puede deducirse de los apellidos de cabezas de
sixteen are brahmans, eight are kayasthas (a
familia que diecisis son bracmanes, ocho son
nonbrahman high caste), and three are vaishyas kayasthas (un no bracmn casta alta), y tres son
(merchant caste). I learned from the stories of vaishyas (casta mercante). Aprend de las
the renunciants that of the six sannysins, or
historias del renunciants que de seis sannysins,
male monks, four are brahmans, one is a Parsee, o los monjes de sexo masculino, cuatro son
and one a European. The one sannysini, or
bracmanes, uno es un parsi, y un europeo. Un
female monk, is a brahman. Of the seven
sannysini, o monje de sexo femenino, es un
brahmachrinls, or female celibates, four are
bracmn. De siete brahmachrinls, o clibes de
brahman and three are kayastha. Thirty out of sexo femenino, cuatro son el bracmn y tres son
the forty-two devotees identified themselves as kayastha. Treinta de los cuarenta y dos devotos
Bengali. If the forty-two devotees I interviewed se identific como bengal. Si los cuarenta y dos
are representive of close devotees of
devotos que entrevist son representive de
nandamay M, which I believe they are,
devotos cercanos de nandamay M, que creo
having read their names in the literature on M que ellos son, habiendo leer sus nombres en la
and having identified them in films and
literatura sobre M y habindolos identificado en
photographs of M, then an average devotee of pelculas y fotografas de M, entonces un
M is a Bengali brahman, university educated, devoto medio de M es un bracmn bengal,
and English-speaking. The male householder
universidad educada, y de habla inglesa. Los
devotees I interviewed tend to have government devotos de cabeza de familia de sexo masculino
appointments or family businesses. The female que entrevist tienden a tener citas del gobierno
householder devotees are not professionals; most o negocios de familia. Los devotos de cabeza de
are university educated and English-speaking
familia de sexo femenino no son profesionales;
and run the household. The renunciant devotees la mayora es la universidad educada y de habla
also are highly educated and decided to take
inglesa y dirige la casa. Los devotos renunciant
vows of renunciation, either formally or
tambin son muy educados y decididos para
informally, after their education was complete or tomar votos de la renuncia, formalmente o

even midcareer.

informalmente, despus de que su educacin era

completa o hasta midcareer.
The remaining four men and three
Los cuatro hombres restantes y tres
women interviewed in India were people who mujeres entrevistadas en India eran la gente que
had met nandamay M and been affected by haba encontrado nandamay M y haba sido
that meeting but did not consider themselves
afectada por aquella reunin, pero no se
devotees. Two of the men were brahman priests consider devotos. Dos de los hombres eran
in Banaras, one was a Banaras businessman, and sacerdotes de bracmn en Banaras, uno era un
one was a European sannysin living in the
hombre de negocios de Banaras, y uno era
ashram of another guru. Two of the women were sannysin europeo que vive en el ashram de otro
living in that same ashram, and one was an
gur. Dos de las mujeres vivan en aquel mismo
Austrian scholar living in Banaras. I am grateful ashram, y uno era un erudito austraco que vive
to have their perspective on the different aspects en Banaras. Estoy agradecido tener su
of nandamay M to compare and contrast with perspectiva en los aspectos diferentes de
the perspectives of her devotees.
nandamay M para compararme y contrastar
con las perspectivas de sus devotos.
Confidentiality
Confidencialidad
It will become apparent that, beyond the
Se har aparente que, ms all del nivel
public level of discourse about nandamay M pblico del discurso sobre nandamay M que
that is accessible through the body of literature es accesible por el cuerpo de literatura
available on her, there is as well an esoteric level disponible en ella, hay tambin un nivel
at which Ms close devotees related to her and esotrico al cual Ms cierran a devotos
about which they only speak among themselves relacionados con ella y sobre que ellos slo
or possibly not at all. I believe that many of the hablan entre s o posiblemente en absoluto. Creo
conversations I participated in with my
que muchas de las conversaciones en las cuales
contributors tapped that level. Therefore,
particip con mis donantes dieron un toque a
although my contributors understood that I
aquel nivel. Por lo tanto, aunque mis donantes
intended to use their statements in this study, I entendieran que tuve la intencin de usar sus
have decided to give each of them a pseudonym. declaraciones en este estudio, he decidido dar a
It is my hope that this step honors the trust and cada uno de ellos un seudnimo. Es mi
generosity they extended toward me.
esperanza que este paso honra la confianza y
generosidad que ellos ampliaron hacia m.
What Were the Interviews Like?
Cules Eran las Entrevistas Como?
The interviews with devotees and
Las entrevistas con devotos y no devotos
nondevotees alike ranged from somewhat formal igualmente se extendieron del algo formal a muy
to very impromptu. I had no research assistant. de improviso. Yo no tena ningn asistente de
Only occasionally would a devotee accompany investigacin. Slo de vez en cuando iba un
me to translate for the few people who spoke
devoto acompaarme para traducir para la poca
only Hindi or Bengali. In Banaras and Calcutta, I gente que habl slo hindi o bengal. En Banaras
was usually invited to a devotees house, served y Calcuta, yo era por lo general invitado a casa
tea and sweets, and invited to talk about my
de un devoto, t servido y dulces, e invitado a
project. I then showed them my tape recorder
hablar de mi proyecto. Entonces les mostr mi
and asked permission to tape our conversation. magnetfono y pregunt al permiso de grabar
After the formal part of the interview, I might be nuestra conversacin. Despus de la parte formal

given a tour of the house, including the room

de la entrevista, podran darme un viaje de la
used for worship and meditation, the pj room. casa, incluso el cuarto usado para adoracin y
In Ms Kankhal ashram, the interviews usually meditacin, el cuarto Pj. En Ms Kankhal
took place outside, as we sat on a marble wall or ashram, las entrevistas por lo general ocurran
on a bench, during the day or after the evening fuera, cuando nos sentamos en una pared de
rati or worship service. The formal part of most mrmol o en un banco, durante el da o despus
interviews lasted between one and two hours. I de la tarde rati o servicio de adoracin. La parte
interviewed six contributors two or three times. formal de la mayor parte de entrevistas dur
entre una y dos horas. Entrevist a seis donantes
dos o tres veces.
Although I usually asked particular
Aunque yo por lo general hiciera
questions, most interviews were conversational, preguntas particulares, la mayor parte de
informal, and covered a wide range of topics.
entrevistas eran conversacionales, informales, y
The seven standard questions were: When did cubrieron una amplia gama de temas. Las siete
you first meet M and what was the meeting
preguntas estndares eran: Cundo encontr
like? Can you tell me some experiences that you primero usted M y cual era la reunin como?
had with M that might help me better
Puede usted decirme algunas experiencias que
understand who M was? Who do you think M tena con M que podra ayudarme mejor a
was? (Then, if they answered that M was God entender a quin M era? A quin cree usted
or the equivalent) Why do you think God came que M era? (Entonces, si ellos contestaron que
in the form of a woman? Is M your model for M era Dios o el equivalente) Por qu cree usted
how to live your life? What is the goal of your que Dios vino a la forma de una mujer? Es M
sdhana, or spiritual practice? Has anything
su modelo para cmo vivir su vida? Cul es el
changed since Ms mahsamdhi [Ms passingobjetivo de su sdhana, o prctica espiritual?
from the physical world] ?
Ha cambiado algo desde Ms mahsamdhi
[Ms que pasa del mundo fsico]?
Several common themes or qualities
Varios temas comunes o las calidades
were present in almost all interviews. The first, estuvieron presentes en casi todas las entrevistas.
and perhaps the most important, was the almost El primer, y quizs el ms importante, era la idea
unanimously held idea among Ms devotees
casi unnimemente sostenida entre devotos Ms
that You cannot know M. I came to
que Usted no puede saber M. Comprend que
understand that what devotees meant was that lo que los devotos destinados eran que M,
M, being divine, was beyond knowing and
siendo divino, estaba ms all de saber y
certainly beyond describing in words. For
seguramente ms all de la descripcin en
example, when I interviewed Rupa
palabras. Por ejemplo, cuando entrevist a Rupa
Vishvanathan, an older woman devotee of Ms Vishvanathan, un devoto de mujer ms viejo de
in Kankhal, I explained, So the task I have is to Ms en Kankhal, expliqu, Entonces la tarea
write about M for my doctoral dissertation. No que tengo es escribir sobre M para mi tesis.
sooner had I gotten these words out of my mouth Apenas yo haba conseguido estas palabras de
than she said, It is very difficult, because, to tell mi boca cuando ella dijo, Es muy difcil,
you the truth, it is very difficult to understand porque, para decirle la verdad, es muy difcil
M. Because, you know, we have known her for entender M. Como, usted sabe, la hemos
nearly forty years. We met her nearly forty years conocido durante casi cuarenta aos. Nos
ago I think there are still things we do not
encontramos hace sus casi cuarenta aos creo
understand.32 A day later, Rupa was present as que todava hay las cosas que no entendemos.
I interviewed Sita Gupta. I began by telling the 32 Un da ms tarde, Rupa estuvo presente

two women that I wanted to hear about Sitas

cuando entrevist a Sita Gupta. Comenc
experiences with M so that I could better
diciendo a las dos mujeres que quise or sobre
understand M. Rupa said immediately, OK, but las experiencias de Sita con M de modo que yo
one thing I can tell you now before we start-to pudiera entender mejor M. Rupa dijo
understand M is impossible. Understanding
inmediatamente, OKEY, pero una cosa que
must come from within you. It cant come
puedo decirle ahora antes de que comencemos through a book, it cant come through me. It can a entender M es imposible. El entendimiento
only come through your own penance, your own debe venir desde dentro usted. Esto no puede
way of life. M will reveal to you all the fruits atravesar un libro, esto no puede atravesarme.
from within you. I will say one thing, someone Esto slo puede atravesar su propia penitencia,
else will say another. You will only get more
su propio estilo de vida. M revelar a usted
confused. None of us are of that caliber to
todas las frutas desde dentro usted. Dir una
give you the complete understanding and the
cosa, alguien ms dir al otro. Usted slo se har
satisfaction, because it can only come from
ms confuso. Ninguno de nosotros es de
within you, from the pure Self which is M.33 aquel calibre para darle el entendimiento
completo y la satisfaccin, porque esto slo
puede venir desde dentro usted, del puro M que
es M.33
This statement and the countless others
Esta declaracin y los otros innumerables
like it mirror the conviction of the famous
como ella reflejan la conviccin del filsofo
philosopher and devotee of M, Gopinath
famoso y el devoto de M, Gopinath Kaviraj,
Kaviraj, stated in an article on M, that no
declar en un artculo sobre M, aquel ningn
intellectual approach, however free from
enfoque intelectual, sin embargo libre de
predispositions and prejudices, is capable of
predisposiciones y prejuicios, es capaz de revelar
revealing the heart of truth.34
el corazn de verdad. 34
The unknowability of the divine is a
El unknowability del divino es un tema
powerful theme in the Hindu tradition. It holds potente en la tradicin hind. Esto cree que esto
that that no matter how many names we give
no importa cuantos nombres damos a Dios o
God or how many perspectives, or darshanas, cuantas perspectivas, o darshanas, perseguimos
we pursue to understand the divine, God, as
para entender el divino, Dios, como Diana Eck
Diana Eck says, exceeds the various ways of dice, excede varios modos de llamar e imaginar.
naming and imagining.35Eck goes on to say
35Eck contina a decir que los hindes son
that Hindus are acutely aware that God language intensamente conscientes que la lengua de Dios
is human language which constructs,
es el lenguaje humano que construye, se acerca
approaches and apprehends, but never exhausts y entiende, pero nunca agota o totalmente
or fully comprehends the Divine.36 Marilyn
entiende el Divino. 36 notas de Marilyn
Waldman notes that the human struggle to know Waldman que la lucha humana para saber el
the unknowable has lead to two forms of piety: incognoscible tiene llevan a dos formas de la
the piety of determinacy in which one says that piedad: la piedad de determinacy en el cual dice
I am not on the right track unless I know
que no estoy en la pista correcta a menos que yo
everything for sure, and the piety of
sepa todo seguro, y la piedad de indeterminacin
indeterminacy in which one says, Im not on the en la cual dice, no estoy en la pista correcta si
right track if I do.37 A Hindu statement of the hago. 37 Una declaracin hind de la piedad de
piety of indeterminacy can be found in the Guru la indeterminacin puede ser encontrada en el
Gita, a Sanskrit hymn of praise to the Guru: He Gur Gita, un himno Snscrito de la alabanza al

who thinks he knows not, knows; He who thinks Gur: l que cree que sabe no, sabe; l que
he knows, knows not.38 We will see that the cree que sabe, sabe no. 38 veremos que los
devotees of nandamay M reinforce her status devotos de nandamay M refuerzan su estado
as divine and maintain their own piety by
como divino y mantienen su propia piedad
continually speaking of her unknowability.
hablando continuamente de su unknowability.
A second theme expressed by countless
Un segundo tema expresado por devotos
devotees was the feeling they were Ms favorite innumerables era el sentimiento que ellos eran el
child. People would say in kind of a whisper,
nio favorito Ms. La gente dira en la clase de
You know, M was very fond of me. One
un susurro, Usted sabe, M era muy aficionado
evening in Calcutta, I was speaking with Gita-Di a m. Una tarde en Calcuta, yo hablaba con
Bose, a housewife who had grown up with M, Gita-Di Bose, un ama de casa que haba crecido
about the fact that everyone had such a different con M, sobre el hecho que cada uno tena una
relationship with M. She said, And the
relacin tan diferente con M. Ella dijo, Y la
funniest thing is that everybody felt, Ma loves cosa ms graciosa consiste en que cada uno
me the most! Everyone felt that M loved them sinti, Ma me ama el ms! Cada uno sinti
especially.39 At first, I wondered if this feeling que M los am sobre todo. 39 Al principio, me
was some form of arrogance on the part of
pregunt si este sentimiento era alguna forma de
certain devotees. But my husband reminded me la arrogancia de parte de ciertos devotos. Pero
that at his grandmothers funeral one of the
mi marido me record que en el entierro de su
grandchildren had said, Grandma was the kind abuela uno de los nietos haba dicho, La abuela
of grandmother who made each grandchild feel era la clase de abuela que hizo a cada nieto sentir
that they were her favorite. In the same way, que ellos eran su favorito. Del mismo modo,
M apparently made each devotee feel very
M por lo visto hizo a cada devoto sentirse muy
special, despite the fact that each was one of
especial, a pesar de que cada uno era uno de
hundreds of close devotees and one of thousands cientos de devotos cercanos y uno de miles de
of people devoted to her.
personas dedicadas a ella.
The third theme present in almost all
El tercer tema presente en casi todas las
interviews was actually more of a quality, a
entrevistas estaba realmente ms de una calidad,
certain deflection away from the personal. It was una cierta desviacin lejos del personal. Esto
present in interviews with Ms renunciant
estuvo presente en entrevistas con Ms
devotees. The most dramatic example was my renunciant devotos. El ejemplo ms dramtico
interview with Swami Gitananda, the one
era mi entrevista con Swami Gitananda, un
sannysin, or female monk, whom I
sannysin, o monje de sexo femenino, que
interviewed. No matter how hard I tried to get entrevist. No importa como con fuerza trat de
Gitananda to speak about her personal
conseguir que Gitananda hable sobre su
experiences with M and her choice not to marry experiencia personal con M y su opcin de no
but to live with M as a renunciant, she was
casarme, pero vivir con M como un renunciant,
unswerving in bringing the topic back to her
ella era firme en devolver el tema a su orden del
agenda, which was M. She had even brought a da, que era M. Ella haba trado hasta una lista
list of topics she wanted to cover, for example, de temas ella quiso cubrir, por ejemplo, la
the difference between the way M treated those diferencia entre el modo que M trat a aquellos
who lived with her and those who came for
que vivieron con ella y aquellos que vinieron
occasional visits. She responded to all but one or para visitas ocasionales. Ella respondi a todos
two questions by saying, I dont want to speak excepto una o dos preguntas diciendo, No
about myself. The story is too long.40 Although quiero hablar sobre m. La historia es demasiado
this tendency was more pronounced with the
larga. 40 Aunque esta tendencia fuera ms

renunciant devotees, perhaps reflecting the

pronunciada con los devotos renunciant, quizs
commitment they made during the process of
reflejando el compromiso ellos hicieron durante
sannysa initiation to die to their worldly lives, el proceso de la iniciacin sannysa para morir a
householder devotees also preferred to talk about sus vidas mundanas, los devotos de cabeza de
M rather than about themselves.
familia tambin prefirieron hablar de M, ms
bien que de ellos.
This deflection of the personal was, to a
Esta desviacin del personal fue, en alto
great extent, modeled by nandamay M
grado, modelada por nandamay M ella
herself. In chapter 6 we see that M constantly misma. En el captulo 6 vemos que M
changed the subject when asked personal
constantemente cambiaba el sujeto cuando hecho
questions, especially if devotees were trying to preguntas personales, sobre todo si los devotos
get her to admit that she was God or the guru. trataran de conseguir que ella confiese que era
She would nearly always turn the conversation Dios o el gur. Ella siempre girara casi la
around, asking devotees to focus on their own conversacin, pidiendo a devotos concentrarse
pursuit of God or the guru within. Furthermore, en su propia bsqueda de Dios o el gur dentro
the language M used to refer to herself-this
de. Adems, la lengua que M sola mandar a
body, this little girl, or this child-deflected ella - este cuerpo, esta nia, o este nio the listener away from her personality and
desviaron al oyente lejos de su personalidad y
toward the Absolute.
hacia el Absoluto.
Thus, the interviews often reflected a
As, las entrevistas a menudo reflejaban
tension between my agenda and that of the
una tensin entre mi orden del da y aquel de los
devotees. I was interested in finding out how
devotos. Estuve interesado en la averiguacin
contact with nandamay M had impacted the como el contacto con nandamay M haba
lives of her devotees. I was looking for stories of afectado las vidas de sus devotos. Yo buscaba
transformation, of redirection, of before and
historias de la transformacin, del cambio de
after. While many contributors were willing to direccin, de antes y despus. Mientras muchos
share these stories, especially the householders, donantes quisieron compartir estas historias,
they were more interested in documenting the sobre todo las cabezas de familia, ellos
greatness of M by recounting examples of her estuvieron ms interesados en la documentacin
omniscience, her remarkable states of ecstasy, de la grandeza de M contando ejemplos de su
and her all-encompassing love. They seemed
omnisciencia, sus estados notables del xtasis, y
anxious to convince me that M was more than su amor de todo-abarcadura. Ellos parecieron
human. To some extent, they had difficulty
preocupados de convencerme de que M era ms
relating to my before and after agenda. Why que el humano. Hasta cierto punto, ellos tenan
would I want to know about their limited lives or la dificultad que se relaciona con mi "antes" y
perspective? Most of them simply wanted me to "despus" del orden del da. Por qu querra yo
know that Md was their life.
saber sobre sus vidas limitadas o perspectiva? La
mayor parte de ellos simplemente quisieron que
yo supiera que Md era su vida.
The fourth common theme that emerged
El cuarto tema comn que surgi era la
was the conviction that M had chosen me to
conviccin que M me haba elegido para
present her to the West and that, therefore, the presentarla al Oeste y que, por lo tanto, la
methodology I should use in this book was to
metodologa que yo debera usar en este libro
hold tightly to Ms hand. I encountered this deba sostener fuertemente a la mano de M's.
belief in my first interview, which took place in Encontr esta creencia en mi primera entrevista,
the Boston area with Elizabeth Walters and her que ocurri en el rea de Boston con Elizabeth

visiting Indian friend and fellow devotee,

Walters y su amigo indio de visita y devoto del
Chandra Srinivasan, in 1988. Toward the end of mismo tipo, Chandra Srinivasan, en 1988. Hacia
the interview Elizabeth mused, Who would
el final de la entrevista Elizabeth reflexion,
have thought that this archive would come to
Quin habra credo que este archivo vendra a
Harvard, the most scholarly institution in this
Harvard, la institucin ms de estudiante en este
country and perhaps in the world, the archive of pas y quizs en el mundo, el archivo de alguien
someone who did not reach out to Americans as que no tendi la mano a americanos como
some other teachers did? And it has come to you, algunos otros profesores hicieron? Y esto ha
Lisa. Chandra added,
venido a usted, Lisa. Chandra aadi,
This universality makes me so happy. She has Esta universalidad me hace tan feliz. Ella no ha
not chosen her own devotee, but she has chosen elegido a su propio devoto, pero ella le ha
you. What is going to happen? You are going to elegido. Qu va a pasar? Usted va a tener que
have to start asking why, how? Be prepared.
comenzar a preguntar por qu, cmo? Estar
Because especially when you land in India, you preparado. Como sobre todo cuando usted
will have to be very close to M and get the real aterriza en India, usted tendr que estar muy
essence as she wants it, not as you, Lisa, want it, cerca de M y conseguir la verdadera esencia ya
or as the devotees want it, but as M wants it.
que ella lo quiere, no como usted, Lisa, lo
Youll have to be very close. Just hold tightly to quiere, o como los devotos lo quieren, pero
her hand.41
como M lo quiere. Usted tendr que ser muy
cercano. Slo sostenga fuertemente a su mano 41
I was quite unprepared for this
Yo completamente no estaba preparado
perception and this directive. However, it was para esta percepcin y esta directiva. Sin
not the last time I heard it. In Calcutta, Swami embargo, no era la vez pasada que lo o. En
Samatananda, the head of Ms Calcutta ashram, Calcuta, Swami el Samatananda, la cabeza del
said, Sometimes M told us, Why do you try to ashram de Calcuta Ms, dijo, a Veces M nos
propagate my name? My name will be
dijo, Por qu trata usted de propagar mi
propagated in its own way, if God wants. Do
nombre? Mi nombre ser propagado de su
your own sdhana. Try to know yourself. If God propio modo, si Dios quiere. Haga su propio
wants, my name will be all over the world. Dontsdhana. Trate de conocerse. Si Dios quiere, mi
worry. And now, it is through you, Lisa. In
nombre ser por todo el mundo. No
America perhaps so many people will be
preocuparse. Y ahora, es por usted, Lisa. En
believing in M and seeing Ms photograph.42 Amrica quizs tantas personas creern en M y
vern la fotografa 42 de M's
The consensus among Ms devotees was
El consenso entre devotos Ms consista
that because nothing happens that is not Ms en que porque nada pasa lo que no es Ms va, o
will, or kheyla, certainly my writing this book kheyla, seguramente mi escritura que este libro
was her will, and therefore it was between me era su voluntad, y por lo tanto estaba entre m y
and M as to how it evolved. This belief is likely M en cuanto a como esto evolucion. Esta
to have contributed to a phenomenon in which creencia probablemente contribuir a un
devotees, believing that there is no way to
fenmeno en cuales devotos, creyendo que no
understand the divine, seemed somewhat
hay ninguna manera de entender el divino,
mystified with my wanting to talk to them about parecido algo desconcertado con mi deseo de
M. They recommended, instead, that I forge an dirigirse a ellos sobre M. Ellos recomendaron,
inner connection with M and receive the
en cambio, que yo forje una conexin interior
answers to my questions from within. Swami
con M y reciba las respuestas a mis preguntas

Brahmananda, the head of the Kankhal ashram desde dentro. Swami Brahmananda, el jefe del
said, If you are here for a week, dont examine ashram de Kankhal dijo, Si usted est aqu
her. Take the opportunity. Sit in the samdhi
durante una semana, no la examine. Tome la
shrine, sit there as much as you can. Whatever oportunidad. Sintese en el lugar sagrado
time you have got, take it. Instead of coming this samdhi, sintese all tanto como usted puede.
way and that, try to sit. I am certain that you will Independientemente del tiempo que usted tiene,
get some answers, some insight. Until you are tmelo. En vez de venir este camino y que, trate
rich, you cannot give money to others. You must de sentarse. Estoy seguro que usted conseguir
know yourself. Ask, What is my purpose in
algunas respuestas, un poco de perspicacia.
coming here? Put these questions in your mind Hasta que usted sea rico, usted no puede dar el
and sit and you will get some answer,
dinero a otros. Usted debe conocerse. Pregunte,
definitely.43
Cul est mi objetivo en la llegada aqu?
Hacen estas preguntas en su mente y se sientan y
usted conseguir alguna respuesta,
definitivamente 43
When I returned from India, I attended a
Cuando volv de India, asist a una
talk given by Ies Talamantez, a Native
conversacin dada por Ies Talamantez, un
American anthropologist, who spoke very
antroplogo indgena, que habl de modo muy
movingly about the way to approach the other as conmovedor sobre la manera de acercarse al otro
a scholar. Approaching another culture with
como un erudito. Acercndose a otra cultura con
humility and respect, Talamantez said, entails
humildad y respeto, Talamantez dijo, implica el
allowing that culture to generate how one studies permiso que la cultura para generar como uno lo
it. Instead of coming in with a set of questions, estudia. En vez de entrar con un grupo de
discover the indigenous methodology by asking preguntas, descubra la metodologa indgena
ones contributors, How should I go about this preguntando a donantes de alguien, Cmo
study?44 The community of nandamay M debera yo ir sobre este estudio? 44 La
told me from the beginning that all the answers comunidad de nandamay M me dijo desde el
to my questions would come from turning within principio que todas las respuestas a mis
to connect with my inner Self, which, according preguntas vendran de dar vuelta dentro de
to the community, is M. If I had listened
unirse con mi interior M, que, segn la
exclusively to Ms community to determine
comunidad, es M. Si yo hubiera escuchado
how M should be studied, I would perhaps still exclusivamente la comunidad Ms para
be sitting in her samdhi shrine. Although I
determinar como M debera ser estudiado, yo
cannot say that I have fulfilled Talamantezs
todava me sentara quizs en su lugar sagrado
vision, I hope this study will be worthy of the
samdhi. Aunque yo no pueda decir que he
communitys confidence in me.
realizado la visin de Talamantez, espero que
este estudio sea digno de la confianza de la
comunidad en m.
TWO
DOS
The Story of nandamay Ms Life

La Historia de nandamay Ms Vida

Though for a person like myself to write about Aunque para una persona como m para escribir
Ms life was like a dwarfs desire to touch the sobre la vida Ms pareciera al deseo de un

moon, still I wrote and felt it was good to do so. enano de tocar la luna, de todos modos escrib y
I knew that in learned circles this book would be sent que estaba bien hacer as. Yo saba que en
considered worthless because I do not at all
crculos cultos este libro sera considerado sin
possess the necessary knowledge and
valor porque poseo en absoluto el conocimiento
intelligence needed to produce a book. But I
necesario y la inteligencia tena que producir un
thought that those who came in contact with M libro. Pero yo crea que aquellos que entraron en
would read these anecdotes and experience bliss, contacto con M leeran estas ancdotas y
and that the shortcomings in the language of the felicidad de experiencia, y que los defectos en la
writer would not come in the way. To those lengua del escritor no vendran al camino. A
who have not seen M and who are coming to aquellos que no han visto M y quines vienen
know her only through this book, I make an
para conocerla nico por este libro, hago un
entreaty that if they misunderstand Ms nature ruego que si ellos entienden mal la naturaleza
or character at any place, the failing is mine.
Ms o el carcter en cualquier lugar, el defecto
There is no imperfection or shortcoming in Ms es el mo. No hay ninguna imperfeccin o
conduct anywhere. Those who have met M will defecto en la conducta de M's en ninguna parte.
understand the truth of this statement.
Aquellos que han encontrado M entendern la
verdad de esta declaracin.
Gurupriya Dev, in the Dedication of
Gurupriya Dev, en la Dedicacin de
Sri Sri M nandamay, Volume 1
Sri Sri M nandamay, el Tomo 1
EACH OF THE SPIRITUAL
CADA UNA DE LAS BIOGRAFAS
BIOGRAPHIES OF nandamay M begins, as ESPIRITUALES DE nandamay M
does Gurupriya Devs twenty-volume work,1 comienza, como hace Gurupriya Devs trabajo
with a note of apology in which the authorde veinte volmenes, 1 con una nota de la
devotee tries to express the immensity, and even apologa en la cual el autor-devoto trata de
the impossibility, of writing about Ms life. M, expresar la inmensidad, y hasta la imposibilidad,
they tell us, is bigger than life and can never be de la escritura sobre la vida Ms. M, ellos nos
known. Yet, they feel it is their duty to share dicen, es ms grande que la vida y nunca puede
with those who have not had the good fortune to ser "conocido". An, ellos sienten que es su
meet M the story of her life in the hope that the deber de compartir con aquellos que no han
reader will obtain a taste of Ms greatness and tenido la fortuna para encontrar M la historia de
even an experience of her bliss.
su vida en la esperanza que el lector obtendr un
gusto de la grandeza Ms y hasta una
experiencia de su felicidad.
There are an impressive number of
Hay un nmero impresionante de
spiritual biographies of nandamay M and an biografas espirituales de nandamay M y un
even larger body of works in which devotees
cuerpo an ms grande de trabajos con los cuales
speak of their personal experiences with M.
los devotos hablan de su experiencia personal
Seven major sacred biographies of M have been con M. Siete biografas sagradas principales de
translated into or written in English, all but one M han sido traducidas a o escritas en ingls,
written by lifelong devotees of M and all but todos excepto un escrito por devotos de toda la
one written before her death. Ms biographers vida de M y todos excepto un escrito antes de
witnessed overlapping portions of her eighty-six- su muerte. Los bigrafos de M's atestiguaron
year life. Because none of them was with her for partes que se superponen de vida de su ochenta y
her first twenty-eight years, they had to rely on seis ao. Como ninguno de ellos estaba con ella

the anecdotes told by Ms mother, Didim, who durante sus veintiocho primeros aos, ellos
lived to be ninety-four, stories told by Ms
tuvieron que confiar en las ancdotas dichas por
husband, Bholanth, and Ms own stories for la madre Ms, Didim, que vivi para ser
information about her early life.
noventa y cuatro, historias contadas por el
marido Ms, Bholanth, y Ms propias
historias para la informacin sobre sus aos
mozos.
Two of the most important sources for
Dos de las fuentes ms importantes para
nandamay Ms early life are the sacred
nandamay Ms aos mozos son las biografas
biographies written by her two most respected sagradas escritas por sus dos devotos tempranos
early devotees. Gurupriya Dev (1899-1980),
ms respetados. El Gurupriya Dev (1899-1980),
called Didi, or Elder Sister, provides the most llamado Didi, o Hermana Mayor, proporciona el
detailed, primarily firsthand account of Ms life ms detallado, cuenta principalmente de primera
in Sri Sri M nandamay. At present, seventeen mano de la vida Ms en Sri Sri M
of twenty volumes have been translated from
nandamay. Actualmente, diecisiete de veinte
Hindi into Bengali and five into English (the
volmenes han sido traducidos de hindi a
English version covers Ms life from 1896 to bengal y cinco a ingls (la versin inglesa cubre
1938). Didi met M in 1925 and was nearly
la vida Ms a partir de 1896 hasta 1938). Didi
always at her side as her personal attendant until encontr M en 1925 y casi siempre estaba en su
her own death in 1980. These volumes contain lado como su asistente personal hasta su propia
fascinating descriptions of Ms activities
muerte en 1980. Estos volmenes contienen
annotated in daily or weekly diary entries, their descripciones fascinantes de actividades Ms
only limitation that Didi primarily records only anotadas en entradas de diario diarias o
events she witnessed personally. The second
semanales, su nica limitacin que Didi
book is Matri Darshan, written in Bengali and principalmente slo registra acontecimientos que
translated into English as Mother as Revealed to ella atestigu personalmente. El segundo libro es
Me,2 by the much loved and respected
Matri Darshan, escrito en bengal y traducido a
Jyotishchandra Ray, known as Bhaiji. Although ingls como la Madre como Revelado a M, 2 por
only vaguely chronological, it contains detailed, el Rayo Jyotishchandra mucho amado y
firsthand stories. Bhaiji met M in 1924, became respetado, conocido como Bhaiji. Aunque slo
her devoted disciple, and ultimately left his wife vagamente cronolgico, esto contenga historias
and children for a life of renunciation until his detalladas, de primera mano. Bhaiji encontr M
death in 1937.
en 1924, se hizo su discpulo fiel, y por ltimo
dej a su esposa y nios para una vida de
renuncia hasta su muerte en 1937.
Many devotees suggested that I read Anil
Muchos devotos sugirieron que le
Gangulis nandamay M: The Mother, Bliss- nandamay de Anil Ganguli M: La Madre,
incarnate,3 published in English. Ganguli was encarnada por la Felicidad, 3 publicado en
also a renowned devotee of Ms.4 Chapters 3 ingls. Ganguli tambin era un devoto
through 6 recount Ms life, and the rest of the renombrado de la vida Ms del recuento de los
book is a set of anecdotes organized by theme. Captulos 3 a 6 Ms.4, y el resto del libro es un
Ms early life is a retelling, since Ganguli met juego de ancdotas organizadas por el tema. Los
M in 1947. M nandamay Lild,5 also in
aos mozos de M's son volver a contar, ya que
English, is the memoirs of Hari Ram Joshi, with Ganguli encontr M en 1947. El M
some firsthand accounts of Ms life between
nandamay Lild, 5 tambin en ingls, es las
1933, when he met her, and his death in 1965. memorias del Carnero de Hari Joshi, con algunas

The most inscrutable resource on Ms life in

English is Svakriya Svarasamrita, volumes 1
through 3, by Brahmacharini Chandan, a
maternal cousin of M.6 Chandan knew M all
her life, took the vow of brahmacharya, or
celibacy, in 1973 from Ms mother, Didim,
and subsequently wrote these books to honor
Didim as her guru. Although very cumbersome
and seemingly random, they include Didims
accounts of Ms early childhood and are the
only source for many of them.

cuentas de primera mano de la vida Ms entre

1933, cuando l encontr ella, y su muerte en
1965. El recurso ms inescrutable en la vida
Ms en ingls es Svakriya Svarasamrita, los
tomos 1 a 3, por Brahmacharini Chandan, un
primo materno de Chandan M.6 saba M toda
su vida, tom el voto de brahmacharya, o
celibato, en 1973 de la madre Ms, Didim, y
posteriormente escribi estos libros para cumplir
Didim como su gur. Aunque muy incmodo y
aparentemente arbitrario, ellos incluyan cuentas
Didims de Ms infancia temprana y sean la
nica fuente para muchos de ellos.
A more readable, Western-style account
Una cuenta de Estilo occidental, ms
of Ms life was written by Bithika Mukerji, a legible de la vida Ms fue escrita por Bithika
philosophy professor Emeritus at Banaras Hindu Mukerji, un profesor de filosofa Emrito en la
University. It is a lively, detailed account of
universidad hind Banaras. Es un informe
Ms life between 1896 and 1939. From the Life detallado, animado de la vida Ms entre 1896 y
of nandamay M, volumes 1 and 2,7 is largely 1939. De la Vida de nandamay M, los tomos
based on interviews and the journals of Ms
1 y 2,7 estn en gran parte basados en entrevistas
early devotees. Mukerji is presently working on y los diarios de Ms devotos tempranos.
a third volume. She also published a condensed Mukerji trabaja actualmente en un tercer
version of Ms life and teaching, Sri
volumen. Ella tambin public una versin
nandamay M: Divine Play of the Spiritual
condensada de vida Ms y enseanza, Sri
Journey, in Hindu Spirituality.8 The most
nandamay M: el Juego Divino del Viaje
accessible biography and the only one from an Espiritual, en la Espiritualidad 8 hind La
independent publisher is Alexander Lipskis The biografa ms accesible y el nico de un editor
Life and Teaching of Sri Anandamay M.9
independiente son Alexander Lipski La Vida y la
Although selective and without references, this Enseanza de Sri Anandamay M.9 Aunque
work is as close to a scholarly account as can be selectivo y sin referencias, este trabajo sea como
found.10 Lipski met M in 1965 while on a
cerca de una cuenta de estudiante como puede
sabbatical leave from a professorship in Hindu ser encontrado 10 a Lipski encontr M en 1965
religious thought and became quite devoted to mientras con un permiso sabtico de un
her.11
profesorado en el pensamiento religioso hind y
se hizo completamente fiel a ella 11
The formats of nandamay Ms sacred
Los formatos de nandamay Ms
biographies are similar. Most begin with her
biografas sagradas son similares. La mayora
birth and chronicle her childhood and
comienza con su nacimiento y hace una crnica
adolescence in some detail. They give particular de su infancia y adolescencia en algunos
emphasis to the years between 1918 and 1924, detalles. Ellos dan el nfasis particular a los aos
which they refer to as The Ll of Sdhana or entre 1918 y 1924, que ellos se refieren como
the play of spiritual practices, during which M Al Ll de Sdhana o el juego de prcticas
engaged in yogic practices and initiated herself. espirituales, durante cual M entablado en
The next ten years are also emphasized, as the prcticas yogic y se inici. Los prximos diez
number of devotees grew dramatically and M aos tambin estn enfatizados, ya que el
established her lifelong pattern of renunciation nmero de devotos creci dramticamente y M

and travel.
Most of the sacred biographies distill
Ms last forty years into a few pages or leave it
out. There are several apparent reasons for this
imbalance, some practical and some
philosophical. Bhaijis work takes us only up to
1938, when he died. Mukerjis work is
apparently a work in progress, although we do
not know whether she intends her volumes to
cover Ms entire life. However, the paucity of
detail on Ms later life may stem from the
communitys perception that Ms nature was
fully manifested by that time.12 Furthermore,
the contrasting plenitude of devotees personal
accounts during Ms last forty years points to
the communitys emphasis on the timeless
presence of grace in their lives. Dates and
historical or social context are irrelevant to their
testimonials. As Alexander Lipski says, From
1932 to the present nandamay Ms Ll
[play] has been an uninterrupted outpouring of
divine counsel, an incessant call to mankind to
awaken from the sleep of delusion to the
realization of the One who alone is real.
Instead of significant historical landmarks,
nandamay Ms Ll (play) from 1932 to the
present constitutes an unending procession of
religious festivals, kirtanas and satsangas
(meetings with her devotees).13

estableci su modelo de toda la vida de renuncia

y viajes.
La mayor parte de las biografas sagradas
destilan Ms cuarenta aos pasados en unas
pginas o lo excluyen. Hay varias razones
aparentes de este desequilibrio, unos prcticos y
unos filosficos. El trabajo de Bhaiji nos toma
slo hasta 1938, cuando l muri. El trabajo de
Mukerji es por lo visto un producto en proceso,
aunque no sepamos si ella quiere sus volmenes
para cubrir la vida entera Ms. Sin embargo, la
falta de detalle de Ms que la vida posterior
puede contener de la percepcin de la
comunidad que "la naturaleza" Ms fue
totalmente manifestada antes de aquel tiempo 12
Adems, la plenitud contrastante de las cuentas
personales de los devotos durante Ms cuarenta
aos pasados seala al nfasis de la comunidad
en la presencia eterna de la gracia en sus vidas.
Las fechas y el contexto histrico o social son
irrelevantes para sus recomendaciones. Como
Alexander Lipski dice, De 1932 al presente
nandamay Ms Ll [juego] ha sido un
torrente ininterrumpido del consejo divino, una
llamada incesante a la humanidad de despertar
del sueo de ilusin a la realizacin del Que
quin solo es verdadero. en Vez de puntos de
referencia histricos "significativos",
nandamay Ms Ll (juego) de 1932 al
presente constituye una procesin interminable
de festivales religiosos, kirtanas y satsangas
(reuniones con sus devotos).13

Ms sacred biographies could be

considered part of the traditional genre of Hindu
hagiography, the written or sung account of an
extraordinary persons life.14 Since the sixth
century B.C.E. there has been extensive
documentation of the triumphs of the saints and
sages of South Asia, possibly originating with
stories about the lives of Gautama Buddha and
of Mahvra, the founders of the Buddhist and
Jain traditions. Although an occasional Hindu
sacred biography emphasizes the struggles of a
saint in the making, the dark night of the soul
through which the saint must pass to know God,

Ms las biografas sagradas podran ser

consideradas la parte del gnero tradicional de la
hagiografa hind, la cuenta escrita o cantada de
la vida 14 de una persona extraordinaria Desde
el sexto siglo B.C.E. all ha sido la
documentacin extensa de los triunfos de los
santos y los sabios de la Asia del Sur, que
posiblemente proviene con historias sobre las
vidas de Gautama Buda y de Mahvra, los
fundadores de tradiciones de Jain y el budista.
Aunque una biografa sagrada hind ocasional
enfatice las luchas de un santo en la fabricacin,
la noche oscura del alma por la cual el santo

most establish the religious figure as more than

human. Edward Dimock attributes this tendency
to the cosmic significance of the mahatma, or
great soul, who reflects a divinely established
paradigm, the recurrent return to earth of God in
human form at a time of the decline of
righteousness.15

debe pasar para conocer a Dios, la mayora

establece a la cifra religiosa como ms que el
humano. Edward Dimock atribuye esta tendencia
al significado csmico del mahatma, o grande
alma, que refleja un paradigma divinamente
establecido, la vuelta recurrente a la tierra de
Dios en la forma humana a la hora de la
decadencia de honradez 15
As early as the ninth century, in the
Tan pronto como el noveno siglo, en las
sacred biographies of the philosopher Shankara, biografas sagradas del filsofo Shankara,
we find the tendency to present a religious figure encontramos la tendencia de presentar a una
as an incarnation of God who comes to earth.16 cifra religiosa como una encarnacin de Dios
Likewise, the ninth-century Tamil woman saint, que viene a la tierra 16 Igualmente, el santo de
ntl, is portrayed as an incarnation of the
mujer tamil del noveno siglo, ntl, es retratado
Goddess. The life stories of three later Hindu
como una encarnacin de la Diosa. Las
historical figures from Bengal-the sixteenthbiografas de tres cifras histricas hindes
century saint, Shri Krishna Chaitanya; the
posteriores de Bengal santo del siglo diecisis,
nineteenth-century saint, Ramakrishna; and the Shri Krishna Chaitanya; el santo del siglo
twentieth-century saint, nandamay M-are
diecinueve, Ramakrishna; y el santo del siglo
framed similarly. All these sacred biographies veinte, nandamay M - son enmarcados de
emphasize their subjects reflection of the
manera similar. Todas estas biografas sagradas
universal, grace-bestowing power of the
enfatizan la reflexin de su sujeto del poder
absolute.
universal, que otorga la gracia del absoluto.
Hagiography, or sacred biography, has
La hagiografa, o biografa sagrada, ha
been the subject of much recent interest and
sido el sujeto de mucho inters reciente y beca,
scholarship, in the field of Hindu studies as well en el campo de estudios hindes as como otros
as others.17 In their introduction to The
17 En su introduccin al Proceso Biogrfico: los
Biographical Process: Studies in the History
Estudios en la Historia y la Psicologa de la
and Psychology of Religion, Frank Reynolds and Religin, Frank Reynolds y Donald Capps
Donald Capps recognize spiritual biographies as reconocen biografas espirituales como una
an extraordinary form of biography because
forma extraordinaria de la biografa porque ellos
they recount the process through which a new cuentan el proceso a travs del cual un nuevo
religious ideal is established and, at the same
ideal religioso es establecido y, al mismo tiempo,
time, participate in the process.18 This creative participe en el proceso. 18 Esta funcin creativa
function goes hand in hand with their salvific
va de la mano con su funcin de salvific basada
function based on their teleology, described by en su teleologa, descrita por eruditos, como
scholars such as Charles Keyes, through which Charles Keyes, por el cual la gente sencilla gana
ordinary people gain access to the sacred as it is el acceso al sagrado ya que es revelado por la
revealed through the life of an extraordinary
vida de una persona 19 extraordinaria
person.19
Reynolds and Capps divide sacred
Reynolds y Capps dividen biografas
biographies into two categories: those which
sagradas en dos categoras: aquellos que
humanize the biographical subject and those "humanizan" el sujeto biogrfico y a aquellos
which spiritualize him or her. In the second
que spiritualize l o ella. En la segunda
category, establishing the mythical ideal takes categora, estableciendo el ideal mtico tiene
precedence over a simple chronicling of
prioridad sobre hacer una crnica simple de

biographical facts.20 Hindu sacred biography hechos biogrficos. 20 biografa sagrada hind
clearly chooses to spiritualize its subjects. The claramente elige a spiritualize sus sujetos. Las
lives of Hindu saints are replete with miracle
vidas de santos hindes son repletas por historias
stories and descriptions of extraordinary states of de milagro y descripciones de estados
consciousness and have been considered by most extraordinarios del conocimiento y han sido
scholars to lack verifiable historical facts. As a consideradas por la mayor parte de eruditos
result, scholars have tended to emphasize the
carecer "de hechos" histricos verificables.
patterning of traditional Hindu sacred
Como consiguiente, los eruditos han tendido a
biographies upon a preestablished mythical
enfatizar el modelado de biografas sagradas
paradigm.
hindes tradicionales sobre un paradigma mtico
preestablecido.
In examining the life story of
En el examen de la historia de la vida de
nandamay M, however, we have the
nandamay M, sin embargo, tenemos la
opportunity to consider the formation of the
oportunidad de considerar la formacin de la
sacred biography of a living figure within a
biografa sagrada de una cifra viva dentro de una
contemporary community. Unlike traditional
comunidad contempornea. A diferencia de
sacred biographies-for example, those of ntl, biografas por ejemplo sagradas tradicionales,
which were written five to six hundred years
aquellos de ntl, que fueron escritos cinco a
after her death21-the sacred biographies of
seiscientos aos despus de sus biografas
nandamay M were written, in all but one
death21 sagradas de nandamay M fueron
case, while she was still alive; the anecdotes we escritos, en todos excepto un caso, mientras ella
are reading are being told and retold by people todava estaba viva; las ancdotas que leemos
who were present during the incident.
estn siendo dichas y vueltas a contar por la
gente que estuvo presente durante el incidente.
The particular genre of hagiography of
El gnero particular de la hagiografa de
which nandamay Ms sacred biographies are la cual nandamay Ms biografas sagradas
a part is a contemporary genre in which
son una parte es un gnero contemporneo en el
devotees, believing the holy person to be divine cual los devotos, creyendo a la persona santa ser
in origin during his or her lifetime, recorded the divina en el origen durante su vida, registraron
persons life events and interactions with
acontecimientos de vida de la persona e
devotees. Anecdotes were collected and turned interacciones con devotos. Las ancdotas fueron
into publishable narrations by the biographers, coleccionadas y convertidas narraciones
who were also devotees. This genre seems to
publishable por los bigrafos, que tambin eran
have originated with the sacred biographies of devotos. Parece que este gnero ha provenido
Ramakrishna Paramahamsa (18 3 6-18 8 6).22 con las biografas sagradas de Ramakrishna
Like the Ramakrishna material and the material Paramahamsa (18 3 6-18 8 6).22 Como el
on successive charismatic figures, the sacred
material de Ramakrishna y el material de cifras
biographies of nandamay M represent the
carismticas sucesivas, las biografas sagradas de
perceptions, experiences, and beliefs of devotees nandamay M representan las percepciones,
of a living saint. As such, they present a unique experiencias, y creencia de devotos de un santo
opportunity to understand the contemporary
vivo. Como tal, ellos presentan una oportunidad
Hindu phenomenon of an extraordinary person nica de entender el fenmeno hind
who evolves into a focus of worship. This study contemporneo de una persona extraordinaria
is representative of a new scholarly genre that que evoluciona en un foco de adoracin. Este
takes up the challenge of examining
estudio es representativo de un nuevo gnero de
contemporary sacred biography and its
estudiante que toma el desafo de examinar la

relationship to the phenomenon of contemporary biografa sagrada contempornea y su relacin al

Hindu sainthood.23
fenmeno de la santidad 23 hind
contempornea
Because of the uniqueness of this
A causa de la unicidad de esta
opportunity, in the following section I provide a oportunidad, en la siguiente seccin proporciono
composite of the communitys telling of the life un compuesto de la narracin de la comunidad
story of nandamay M as represented in the de la historia de la vida de nandamay M
seven biographies I have mentioned. In relating como representado en las siete biografas que he
Ms devotees version of her life story, as much mencionado. En la relacin de la versin de los
as possible as it is told, I hope to present it rather devotos de M's de su historia de la vida, tanto
than to represent it.
como posible como es dicho, espero presentarlo,
ms bien que representarlo.
Many of the spiritual biographies of M
Muchas de las biografas espirituales de
are overly detailed and achronological. I have M son demasiado detalladas y achronological.
condensed the traditional accounts by selecting He condensado las cuentas tradicionales
anecdotes that appear in a majority of sources24 seleccionando ancdotas que parecen en una
to create a narrative that is not too cumbersome. mayora de sources24 crear una narrativa que no
I have tried to choose the closest firsthand
es demasiado incmoda. He tratado de elegir la
account, and, in the rare case of disagreement cuenta de primera mano ms cercana, y, en el
about an incident, I acknowledge different
caso raro del desacuerdo sobre un incidente,
versions in a footnote. In my desire to give the reconozco versiones diferentes en una nota al pie
reader the flavor of a particular story as told by de la pgina. En mi deseo de dar al lector el
those closest to M, I use the devotees actual or sabor a una historia particular como dicho por
translated words.
los ms cercanos a M, uso las palabras actuales
o traducidas del devoto.
Furthermore, I have directed my efforts
Adems, he dirigido mis esfuerzos hacia
toward a chronological presentation of the
una presentacin cronolgica de los
events of Ms life to create a more accessible acontecimientos de la vida Ms para crear un
story line for future analysis. I emphasize the
argumento ms accesible para el futuro anlisis.
first phase of her life and condense her life after Enfatizo la primera fase de su vida y condenso
the death of Bholanth, reflecting the choice of su vida despus de la muerte de Bholanth,
the most of her biographers. I also mirror her
reflejando la opcin de la mayor parte de sus
sacred biographies in occasionally narrating an bigrafos. Tambin reflejo sus biografas
event and following the narration with Ms
sagradas en relatar de vez en cuando un
narration of the same event. Finally, I have tried acontecimiento y despus de narracin con la
to adopt a tone similar to that of the spiritual
narracin Ms del mismo acontecimiento.
biographies, which is primarily devotional as
Finalmente, he tratado de adoptar un tono similar
opposed to analytical.
a aquella de las biografas espirituales, que es
piadosa principalmente a diferencia del analtico.
I hope that the fully referenced version of
Espero que la versin totalmente referida
the story of nandamay Ms life related here de la historia de nandamay Ms vida
will benefit scholars who wish to do further
relacionada aqu beneficie a eruditos que desean
work on M. It will serve as a basis for the
hacer el trabajo adicional de M. Esto servir de
analysis in the following chapters of
una base para el anlisis en los captulos
nandamay M as a woman, as a saint and
siguientes de nandamay M como una mujer,
guru, and as an avatra, or incarnation of God. It como un santo y gur, y como un avatra, o la

also takes its place in the series of tellings of

encarnacin de Dios. Esto tambin toma su lugar
Ms life that shape the future of her community. en la serie de tellings de la vida Ms que forman
Many may see it as having a potential salvific el futuro de su comunidad. Muchos pueden verlo
function for those who read it with devotion.
como tener un potencial salvific funcin para
aquellos que lo leyeron con el lealtad.
Mas Life Story as Told by Her
La Historia de la vida de la mam
Devotees
como Dicho por Sus Devotos
Mas Childhood

La Infancia de la mam

On April 30, 1896, in a humble cottage in

El 30 de abril de 1896, en una casita de
the village of Kheora in the heart of primarily campo humilde en el pueblo de Kheora en el
Muslim, rural Bengal, a devout Vaishnava
corazn de Bengal principalmente musulmn,
brahman couple, Shri Bipin Bihari Bhattacarya rural, una pareja de bracmn de Vaishnava
and Srimati Mokshada Sundari Devi, gave birth devota, Shri Bipin Bihari Bhattacarya y Srimati
to a girl, their second child. They named her
Mokshada Sundari Devi, dieron a luz a una
Nirmala Sundari, or the One of Taintless Beauty. muchacha, su segundo nio. Ellos llamaron su
This baby girl was later to become known
Nirmala Sundari, o El que de la Belleza
throughout India as Anandamayi Ma, the Bliss- Taintless. Esta nia deba hacerse ms tarde
Filled Mother, or simply M. Bipin Birhari
conocida en todas partes de India como la mam
Bhattacarya, known fondly as Dadamahashaya, de Anandamayi, la Madre llena de la Felicidad, o
belonged to the well-known Kashyapa lineage of simplemente M. Bipin Birhari Bhattacarya,
nearby Vidyakut, claiming descent from the
conocido afectuosamente como Dadamahashaya,
Vedic seer, Kashyapa. His family was proud to perteneci al linaje de Kashyapa famoso de
count two satis among their ancestors, as well as Vidyakut cercano, reclamando la ascendencia del
many pandits and gurus. Dadamahashayas
vidente Vdico, Kashyapa. Su familia estaba
father was himself a guru, who, though he died orgullosa de contar dos bastante entre sus
early in his life, passed on to his son the proper antepasados, as como muchos pandits y gures.
form of worshiping the family deity, the
El padre de Dadamahashaya era un gur, que,
Shalagrama Shila.25 Mokshada Sundari Devi, aunque l muriera temprano en su vida, pasada a
known fondly as Didima, was also from a
su hijo la forma apropiada de adorar la deidad de
prominent Vaishnava brahman family of nearby familia, el Shalagrama Shila.25 Mokshada
Sultanpur, which claimed descent from a discipleSundari Devi, conocido afectuosamente como
of the Vedic rishi, Bharadwaj. Didima was also Didima, tambin era de una familia de bracmn
the offspring of a guru whose family had
de Vaishnava prominente de Sultanpur cercano,
worshiped the family Shalagrama Shila from
que reclam la ascendencia de un discpulo de
generation to generation and reverently
rishi vdico, Bharadwaj. Didima tambin era el
remembered an ancestor who had performed
descendiente de un gur cuya familia haba
suttee with great dignity.26
adorado a la familia Shalagrama Shila de la
generacin a la generacin y reverentemente
haba recordado a un antepasado que haba
realizado suttee con la gran dignidad 26
Both of Nirmala Sundaris parents
Ambos de los padres de Nirmala Sundari
possessed extraordinary spiritual sensibilities. poseyeron sensibilidades espirituales
Dadamahashaya was well respected in the
extraordinarias. Dadamahashaya fue bien
villages of both his mothers and fathers
respetado en los pueblos tanto de las familias de

families for his honest upright nature and his su madre como de padre para su naturaleza
other worldliness.27 He spent most of his time derecha honesta y su otra mundanera. 27 l
absorbed in the worship of the family deity and pas la mayor parte de su tiempo absorbido en la
in singing devotional songs, accompanying
adoracin de la deidad de familia y en el canto
himself on the ektara, a single-stringed
de canciones piadosas, acompandose en el
instrument. He had a fine voice and was
ektara, un instrumento solo de cuerda. l tena
compared by the villagers to the famous Bengali una voz fina y fue comparado por los aldeanos
poet, Ramprasad Sen, because of his bhagavata- con el poeta bengal famoso, Ramprasad
bhava-prema, his quality of divine love. He
Senador, debido a su bhagavata-bhava-prema,
rarely slept at night. One night he was so
su calidad del amor divino. l raramente dorma
intoxicated from chanting the divine name that por la noche. Una noche l fue tan intoxicado de
he did not even notice that a severe windstorm cantar el nombre divino que l no not hasta que
had blown the tin roof off the building in which una tempestad severa haba hecho volar el tejado
he was chanting. When his wife entered, she
de estao del edificio en el cual l cantaba.
found him still singing with great love in the
Cuando su esposa entr, ella le encontr todava
pouring rain.28
cantando con el gran amor en el vertiendo la
lluvia 28
Dadamahashayas religious fervor was
El fervor religioso de Dadamahashaya
accompanied by lack of interest in worldly life. fue acompaado por la indiferencia a la vida
Before his marriage he had begun to wear the
mundana. Antes de su matrimonio l haba
ochre robe of a sannyasin, or renunciant, but his comenzado a llevar el traje de ocre de un
parents called him home to marry the twelvesannyasin, o renunciant, pero sus padres le llam
and-half-year-old, Mokshada Sundari Devi. For a casa para casarse con doce uno de aos y
a year or so, the couple lived at the home of his medio, Mokshada Sundari Devi. Durante un ao
fathers family in Vidyakut, but after the birth of ms o menos, la pareja vivi en la casa de la
their first daughter, he again felt drawn to
familia de su padre en Vidyakut, pero despus
wander, singing Gods name. He took his new del nacimiento de su primera hija, l otra vez se
wife and baby to live in Kheora with his mother. sinti atrado para vagar, cantando el nombre de
Thus, although Shriyukt Bipin Bihari
Dios. l tom a su nueva esposa y beb para
Bhattacarya Mahasaya was now leading the life vivir en Kheora con su madre. As, aunque
of a householder, yet his inner feeling (bhava) Shriyukt Bipin Bihari Bhattacarya Mahasaya
seemed always to be in tune with divine union condujera ahora la vida de una cabeza de
{yoga), the nature of which we do not know.29 familia, an siempre pareci que su sentimiento
interior (bhava) estaba en la meloda con la
unin divina {el yoga), la naturaleza de que no
sabemos. 29
Didima, however, being full of wisdom,
Didima, sin embargo, estando lleno de
patience, dignity, and fortitude through
sabidura, paciencia, dignidad, y valenta por
difficulties,30 remained in her innate bliss
dificultades, 30 permaneci en su felicidad
(ananda) and in her divine mood.31 Although innata (ananda) y en su humor divino. 31
she lived in poverty, she just kept taking care of Aunque ella viviera en la pobreza, ella slo
her elders like her grandmother-in-law and her sigui teniendo cuidado de sus mayores como su
mother-in law day and night. Never was there in abuela en la ley y su madre - en el da laborable
evidence even a shadow of any feeling of
y noche. Nunca haba all en pruebas hasta una
deficiency, complaint, worry or depressions in sombra de cualquier sentimiento de deficiencia,
her.32 She always displayed an unchanged
queja, preocupacin o depresiones en ella. 32

calmness of spirit, an abiding sense of

Ella siempre mostraba una tranquilidad sin
contentment and sufficiency, and was never
alterar del espritu, un sentido perdurable de
slovenly or bitter.33 She remained the
alegra y suficiencia, y nunca fue desaliada o
Grihalakshmi, the household embodiment of the amarga. 33 Ella permaneci Grihalakshmi, la
goddess of fortune, of the family and even in his encarnacin domstica de la diosa de la fortuna,
absence, all her activities were rendered as seva de la familia y hasta en su ausencia, todas sus
to Shriyukt Bipin Bihari Bhattarcharya
actividades fueron dadas como seva a Shriyukt
Mahasaya in his aspect as the Supreme Husband Bipin Bihari Bhattarcharya Mahasaya en su
(Parampati).34
aspecto como el Marido Supremo (Parampati).
34
During Dadamahashayas absence, the
Durante la ausencia de Dadamahashaya,
couples first daughter died in her second year.35 la primera hija de la pareja muri en su segundo
After a time, some neighbors, feeling
ao 35 dentro de Un momento, algunos vecinos,
compassion for the young wife, sent for her
sintiendo la compasin por la esposa joven,
husband to return from his ascetic wanderings. llamaron a su marido para volver de sus
He returned to Kheora after three years absence. vagabundeos ascticos. l volvi a Kheora
Soon his mother, called Thakurma, or
despus de la ausencia de los tres aos. Pronto su
grandmother, having become concerned that her madre, llamada Thakurma, o abuela, habiendo
sons renunciant streak would jeopardize the
hacerse concerni la raya de renunciant de aquel
family lineage, went on a pilgrimage to the Kali su hijo pondra en peligro el linaje de familia,
temple at Kasba to pray to the Goddess for a
continu una peregrinacin por el templo de Kali
grandson. However, when she came into the
en Kasba para rezar a la Diosa por un nieto. Sin
presence of the image of Kl, she found herself embargo, cuando ella entr en la presencia de la
saying, If I am blessed with a granddaughter
imagen de Kl, ella se encontr refrn, Si soy
and she lives long, then on the occasion of her dotado de una nieta y ella vive mucho tiempo,
marriage, Shree Shree Kalimata will be
luego con motivo de su matrimonio, Shree Shree
worshipped with due ceremonial rites. After she Kalimata ser adorado con ritos ceremoniosos
had uttered this vow, she yelled, Oh, Hari, what debidos. Despus de que ella haba pronunciado
is it that I have done! After coming here to pray este voto, ella grit, Ah, Hari, lo que es esto
for a boy, I have asked for a girl!36 As the
que he hecho! Despus de venir aqu para rezar
Goddess would have it, Thakurma was to be
por un muchacho, he pedido a una muchacha!
Nirmala Sundaris playmate until she died just 36 Ya que la Diosa lo tendra, Thakurma deba
before her granddaughters marriage.37
ser el amigo de Nirmala Sundari hasta que ella
muriera justo antes del matrimonio 37 de su
nieta
Soon there after, a second child was
Pronto all despus, un segundo nio fue
conceived to these kind, loving, and religious
concebido a stos clase, cario, y padres
parents. nandamay M was to say later in her religiosos. El nandamay M deba decir ms
life, Before this body38 appeared, Father had tarde en su vida, Antes de que este body38
abandoned his home. He had even donned the apareciera, el Padre haba abandonado su casa.
saffron robe for some time and spent his days
l se haba puesto hasta el traje de azafrn
and nights singing Gods praises. This body
durante algn tiempo y haba gastado sus das y
appeared during his mood of renunciation.39 noches cantando las alabanzas de Dios. Este
Reflecting on the time prior to Ms birth,
cuerpo apareci durante su humor de la renuncia.
Didim reports, Your M was to make her
39 Reflejo durante el tiempo antes de
advent in this body, but even two or three
nacimiento Ms, informes de Didim, Su M

months before that, such was the concurrence

that I very often saw many Incarnations
(avatras) in various forms, numerous deities
and gods come near me in a vision-what a
glorious manifestation! I could feel an
indescribable environment. I would, with an
inexplicable inner experience, welcome and
extend ceremonial reception (varan) to them
with reverence.40

deba hacer su advenimiento en este cuerpo, pero

hasta dos o tres meses antes que, tal era el
acuerdo que yo muy a menudo vea muchas
Encarnaciones (avatras) en varias formas, las
numerosas deidades y dioses vienen cerca de m
a una visin - qu una manifestacin gloriosa!
Yo podra sentir un ambiente indescriptible.
yo, con una experiencia interior inexplicable,
dara la bienvenida y ampliara la recepcin
ceremoniosa (varan) a ellos con la reverencia 40

The birth itself was an unusual one.

El nacimiento s mismo era uno extrao.
Didim did not suffer much pain in labor, and Didim no sufri mucho dolor en el trabajo, y el
the baby was born after only ten minutes of
beb naci despus de slo diez minutos del
labor. Those present at the birth were concerned trabajo. Aquellos presentan en el nacimiento
when the baby was absolutely quiet after her
estuvieron referidos cuando el beb era
birth. Later on, when M was asked about this, absolutamente tranquilo despus de su
she replied, Why should I have cried? I was
nacimiento. Ms tarde, cundo preguntaron a M
watching the mango tree through the apertures in sobre esto, ella contest, Por qu debera yo
the cane matting at that time.41 She had a fair haber gritado? Yo miraba el rbol de mango por
and shining complexion and she illumined
las aberturas en la estera de caa entonces. 41
DidiMs cottage by the extraordinary lustre of Ella tena una feria y cutis brillante y ella
[her] body.42Thus, Didim named her Nirmal ilumin la casita de campo DidiMs por el
Sundari, or One of Taintless Beauty.
brillo extraordinario de [su] cuerpo. 42Thus,
Didim llam su Nirmal Sundari, o Una de la
Belleza Taintless.
Even as an infant, Nirmal was fully
Justo cuando un nio, Nirmal estuviera
conscious. When she was four or five, she asked totalmente consciente. Cundo ella tena cuatro
her mother, M, didnt Mr. Nandan Chakravartyaos o cinco, ella pregunt a su madre, M, no
come to see me on the 13th day after my birth? vino el Sr. Nandan Chakravarty para verme
Didim had not remembered that previously.43 durante el 13er da despus de mi nacimiento?
When Nirmal was nine or ten months old,
Didim no haba recordado que antes 43 Cuando
Didim relates that a radiant sdhu, or holy man, Nirmal tena nueve o diez meses, Didim
paid a visit to the house. He sat down close to relaciona esto sdhu radiante, u hombre santo,
the baby in the lotus posture and she crawled up fue a ver a una visita a la casa. l se sent cerca
to him. She gazed at him, laughing, too, as if del beb en la postura de loto y ella avanz
intimately familiar with him, and he looked
lentamente hasta l. Ella mir fijamente en l,
intently at her, smiling all the while. Then he
risas, tambin, como si ntimamente familiar
held little Nirmal overhead and placed her feet con l, y l la mir atentamente, sonriendo todo
reverently on his shoulder, head and other parts el rato. Entonces l crey que poco Nirmal
of his body in an extraordinary show of devotion arriba y coloc sus pies reverentemente en su
and veneration and then sat her on his lap.
hombro, cabeza y otras partes de su cuerpo en
Setting her down in front of him he began to
una demostracin extraordinaria de lealtad y
perform Pj, or worship, to her, bowing down veneracin y luego la sent en su regazo.
before her. He said to Didim: This whom you Dejndola delante de l l comenz a realizar
are seeing before you, this is M [the Divine
Pj, o adoracin, a ella, doblndose abajo antes

Mother] and is so not [only of] men and women

but also as permeating and transcending the
universe. You will certainly not be able to keep
Her bound to family ties. She will definitely not
remain here.44 The mahatma, or great soul,
then vanished.

de ella. l dijo a Didim: Esto a quien usted no

ve antes de usted, esto es M [la Madre Divina]
y no es as [slo de] hombres y mujeres sino
tambin como penetrar y superar el universo.
Usted no ser seguramente capaz de guardarla
atado a vnculos familiares. Ella no permanecer
definitivamente aqu. 44 El mahatma, o grande
alma, luego desapareci.
As a toddler, Nirmal was often seen in
Como un nio, Nirmal a menudo era
states of ecstasy, especially during krtan, or
visto en estados del xtasis, sobre todo durante
devotional singing. Once when she was two and krtan, o canto piadoso. Una vez cuando ella
a half, she attended a nama kirtan, or chanting of tena dos aos y medio, ella asisti a un nama
the divine name, at a neighbors house. She went kirtan, o el canto del nombre divino, en la casa
into a trance like state, drooping over as she sat. de un vecino. Ella entr en un trance como el
Her mother shook her, bemoaning, All the boys estado, que se inclina sobre cuando ella se sent.
and girls remain seated. Only this one is in such Su madre afect ella, lamentacin, Todos los
a state!45 Another time when little Nirmal
muchachos y las muchachas permanecen
returned home from a krtan in which a stanza asentados. Slo ste est en tal estado! 45 Otra
was sung about Radha mad with love for Lord vez cuando poco Nirmal volvi a casa de un
Krishna, she sat deeply absorbed under a
krtan en el cual una estrofa fue cantada sobre
cluster of bananas. [and] started singing the Radha loco por el amor por Seor Krishna, ella
same stanza lispingly. As she continued Her
se sent profundamente absorbido bajo un
singing, a flow of tears kept on drenching
racimo de pltanos. [y] comenz a cantar la
Her.46 When asked about this later, Ma said, I misma estrofa lispingly. Mientras que ella sigui
had experienced oneness with the prevailing
Su canto, un flujo de rasgones sigui
bhava [emotion] of the kirtana singers.47
empapndola. 46 Cuando preguntado sobre esto
ms tarde, la mam dijo, Yo haba
experimentado la unidad con el predominio
bhava [emocin] de los cantantes kirtana. 47
Mindful of the death of her firstborn,
Consciente a la muerte de su
Didim, according to custom, used to place the primognito, Didim, segn costumbre, usada
infant Nirmal under the tulsi plant and roll her para colocar al nio Nirmal bajo la planta tulsi
around it three times to invoke Gods blessings. y hacerla rodar alrededor de ello tres veces para
By the time she was a toddler, Nirmal would invocar las bendiciones de Dios. Cuando ella era
obediently go to the tulsi plant and perform the un nio, Nirmal ira obedientemente a la planta
ritual herself. At around the same age, Nirmal tulsi y realizara el ritual ella misma. Alrededor
would exasperate her mother with her
de la misma edad, Nirmal exasperara a su
absentmindedness while she was being fed. madre con su "distraccin" mientras ella estaba
Didim would say, You sit down for a meal and siendo alimentada. Didim dira, Usted se
do not eat. Why do you always look up? Later sienta para una comida y no come. Por qu
M explained, I can tell you now that I used to siempre alza la vista usted? Ms tarde M
watch images of the Gods and Goddesses
explicado, Puedo decirle ahora que yo sola
coming and going [above me].48
mirar imgenes de Dioses y Diosas que vienen y
y van [encima de m]. 48
Even as a little child, Nirmal was
Justo cuando un pequeo nio, Nirmal
irresistibly cheerful and adorable, and everyone fuera irresistiblemente alegre y adorable, y cada

in the village, Muslim and Hindu alike, wanted uno en el pueblo, musulmn e hind igualmente,
to carry her around and play with her. However, quiso llevar ella alrededor y juego con ella. Sin
according to Hindu purity regulations, any child embargo, segn normas de pureza hindes,
over six months old who was touched by a
cualquier nio ms de seis meses quin fue
Muslim needed to receive a purificatory bath
tocado por un musulmn tenan que recibir un
afterward. It is said that several times a day little bao purificatory despus. Se dice que varias
Nirmal was picked up by her Muslim friends veces por da poco Nirmal fue recogido por sus
and returned, whereupon she was stripped of all amigos musulmanes y devuelto, con lo cual ella
her clothes and had water soaked with tulsi
fue despojada de toda su ropa e hizo empapar el
leaves poured over her by her mother.49 In
agua con hojas de tulsi vertidas sobre ella por su
1984, two years after Ms mahasamdhi, when madre 49 En 1984, dos aos despus Ms
her devotees took a pilgrimage to Kheora, they mahasamdhi, cuando sus devotos tomaron una
were welcomed by Muslim devotees who said, peregrinacin por Kheora, ellos fueron dados la
Although M was born into a Hindu family,
bienvenida por devotos musulmanes que dijeron,
She is also the M of the Muslims. She is our
Aunque M naciera en una familia hind, Ella
own M.50
tambin es el M de los musulmanes. Ella es
nuestro propio M. 50
Two more incidents reveal Nirmals
Ms dos incidentes revelan la precocidad
spiritual precocity. One day she was digging in espiritual Nirmals. Un da ella cavaba en la
the sand for several hours. Didim asked, Why arena durante varias horas. Didim pregunt,
do you stay in the sun for so long? Nirmal
Por qu se queda usted en el sol para tan
replied, There is a Shlagrma Tliakur [divine mucho tiempo? Nirmal contest, hay un
image] in the Thakurghar [shrine of the image] Shlagrma Tliakur [imagen divina] en
and present in it are Krshna, Radha, and Rama Thakurghar [el lugar sagrado de la imagen] y
Narayan and all such forms-so you were telling presente en ello es Krshna, Radha, y Rama
me, were you not Mother? Now in this heap of Narayan y todas tales formas tan que usted me
sand, too, are present all those forms and there deca, era usted no la Madre? Ahora en este
are also still more forms, innumerable as they montn de la arena, tambin, estn presentes
are.51
todas aquellas formas y tambin todava hay ms
formas, innumerables como ellos son 51
Again, when Nirmal was very tiny, it
Otra vez, cuando Nirmal era muy
was Vdisakhi Pj, an auspicious time to offer a diminuto, era Vdisakhi Pj, un tiempo
ripe mango to the deity. Didim, being extremely prometedor para ofrecer un mango maduro a la
poor, was unable to buy a mango, and the tree deidad. Didim, siendo muy pobre, era incapaz
outside the house only had green mangos, except de comprar un mango, y el rbol fuera de la casa
for one ripe one at the very top of the tree. Little slo tena mangos verde, excepto un maduro en
Nirmal, who had the habit of conversing with el muy superior del rbol. Poco Nirmal, quin
trees, went outside and came back with the ripe tena el hbito de la conversacin con rboles,
mango. Didim was angry at first, assuming that fue fuera y volvi con el mango maduro. Didim
the child had taken it from someone elses tree. era enojado al principio, suponiendo que el nio
But Nirmal insisted that it fell from the top of lo hubiera tomado del rbol de alguien ms. Pero
the family tree, saying, As you give me, so does Nirmal insisti que se cay de la cumbre del
the tree.52
rbol genealgico, diciendo, Ya que usted me
da, el rbol tambin. 52
Nirmal grew into a most unusual girl
Nirmal se convirti en la muchacha ms

who displayed unquestioning obedience,

uncompromising truthfulness and unimpaired
cheerfulness.53She had no sense of I or
mine and often simply mirrored the emotions
of those around her. She seemed to have no
desires of her own so the incentives to her
behavior took shape out of the wishes of her
companions.54She fetched and carried eagerly
for everyone, and her sunny disposition earned
her the nicknames Hasi M, Mother of Smiles,
and Khushir M, Happy Mother. She was an
invaluable help to her mother, who had six
children in rapid succession after Nirmal, the
much loved and relied Didi, or older sister.

extraa que mostr la obediencia incondicional,

la veracidad intransigente y la alegra intacta.
53She no tena ningn sentido de I o "mo" y
a menudo simplemente reflej las emociones de
aquellos alrededor de ella. Pareci que ella no
tena ningunos deseos de ella propio entonces
los incentivos para su comportamiento tomaron
la forma de los deseos de sus compaeros.
54She trado y llevado con impaciencia para
cada uno, y su disposicin soleada la gan los
apodos Hasi M, Madre de Sonrisas, y Khushir
M, Madre Feliz. Ella era una ayuda inestimable
a su madre, que tena seis nios uno tras otro
despus de Nirmal, mucho amado y confi
Didi, o hermana ms vieja.
Nirmals obedience was a matter of her
La obediencia de Nirmal's era un asunto
literal and unquestioning acceptance of the
de su y aceptacin incondicional literal de la
bidding of others.55 For example, one day
puja de otros. 55 Por ejemplo, un da
Dadamahashaya told her to pause only at a
Dadamahashaya le dijo slo hacer una pausa en
comma when reading. After that, Nirmal would una coma leyendo. Despus de esto, Nirmal
read in one breath. If she had to stop and take a leera en un aliento. Si ella tuviera que pararse y
breath, she would begin all over again. She
respirar, ella comenzara de nuevo. Ella leera la
would read holding her breath with great
posesin de su aliento con la gran dificultad,
difficulty, contorting her body in this effort until torciendo su cuerpo en este esfuerzo hasta que
she came to a full stop and released her
ella viniera a un punto y soltara su aliento. 56
breath.56 Once Nirmal was taken by an aunt Una vez que Nirmal fue tomado por una ta a
to a fair in a nearby village. She was told to sit una feria en un pueblo cercano. Le dijeron
quietly outside a Shiva temple while the adults sentarse silenciosamente fuera de un templo de
went into the village. Her aunt forgot about her, Shiva mientras los adultos entraron en el pueblo.
but when she returned several hours later she
Su ta olvid de ella, pero cuando ella volvi
found her sitting like a little statue, motionless, varias horas ms tarde ella encontr su sesin
staring into space.57 Sometimes Nirmals
como una pequea estatua, inmvil, mirando
literal obedience was disconcerting. Once when fijamente en el espacio. 57 a Veces Nirmals la
she was washing an agate cup, Didim saw her obediencia literal era desconcertante. Una vez
holding it a little negligently. She said,
cuando ella lavaba una taza de gata, Didim la
sarcastically, You may as well drop it. Nirmal vio sostenerlo un poco con negligencia. Ella
dropped it, and it shattered on the floor.58
dijo, sarcsticamente, Usted puede dejarlo caer
tambin. Nirmal lo dej caer, y esto se rompi
en el suelo 58
On the rare occasion when Nirmal did
En la ocasin rara cuando Nirmal hizo
something she was not supposed to do, there
algo que ella no fue supuesta hacer, all parecida
seemed to be a lack of consciousness or an
para ser una carencia del conocimiento o una
intervening of divine will. For example, M
intervencin de la voluntad divina. Por ejemplo,
reported later in her life an unconscious act of M relat ms tarde en su vida un acto
sacrilege: Mother used to caution me that the
inconsciente del sacrilegio: la Madre sola
idol [in the family shrine] should not be touched. advertirme que no deberan tocar al dolo [en el

Most unexpectedly, however, the idol would

lugar sagrado de familia]. El ms de improviso,
often accidentally be touched by me, but
sin embargo, el dolo a menudo sera por
invariably without leaving any impression on my casualidad tocado por m, pero invariablemente
mind as to what had been done. In fact, I would sin dejar cualquier impresin en mi mente en
completely forget about it.59
cuanto a lo que haba sido hecho. De hecho, yo
olvidara completamente de ello 59
Likewise, young Nirmal became moved
Igualmente, Nirmal joven se hizo
to sneak out of the house to attend the Christian movido al chivato de la casa para asistir a las
prayer meetings at the camp nearby. She would reuniones de rezo cristianas en el campo cerca.
come back in a miraculously short time before Ella volvera en un milagrosamente poco tiempo
dusk so as not to be noticed by Didim by means antes del anochecer para no ser notada por
of a strange sort of wavy movement in the
Didim por medio de una clase extraa del
air.60 When asked about this later, M said,
movimiento ondulado en el aire. 60 Cuando
The prayer they made at that time, the same
preguntado sobre esto ms tarde, M dijo, El
prayer was also the form of this action. It seems rezo que ellos hicieron entonces, el mismo rezo
that when the divine will became her will, her tambin era la forma de esta accin. Parece que
kheyla, the strict adherence to obedience did cuando la voluntad divina se hizo su voluntad, su
not hold. 61
kheyla, la adhesin estricta a la obediencia no
sostuvo. 61
Nirmal seemed to have no emotion of
Pareci que Nirmal no tena ninguna
her own. When she was eight or nine, her three emocin de ella propio. Cuando ella tena ocho
younger brothers, ages six, four, and one and a aos o nueve, sus tres hermanos menores, de seis
half, died in quick succession over a period of aos, cuatro, y uno y medio, murieron en la
six months. She remained calm and showed no sucesin rpida por el perodo de seis meses.
sign of mourning.62 However, whenever her Ella permaneci tranquila y no mostr ninguna
mother would begin to weep, Nirmal would
seal del luto. 62 sin Embargo, siempre que su
break out into such a torrent of heart-rending madre comenzara a llorar, Nirmal estallara en
sobs that Mokshada Dev perforce had to forget tal torrente de sollozos angustiados que
her own sorrow in order to quiet the little
Mokshada Dev forzosamente tuvo que olvidar
girl.63 When asked about this later in her life, su propia pena a fin de calmar a la nia. 63
M said that she had felt absolutely no pang of Cuando preguntado sobre esto ms tarde en su
separation at the death of her brothers.
vida, M dijo que ella no haba sentido
absolutamente ninguna punzada de la separacin
en la muerte de sus hermanos.
She only cried out of a sense of duty to her
Ella slo grit de un sentido del deber a su
lamenting mother. Whenever Didim wailed,
madre que se lamenta. Siempre que Didim
Nirmal would play the role of a mourner. Her llorara, Nirmal desempeara el papel de un
tears would naturally touch Didim and induce lamentador. Sus rasgones tocaran naturalmente
her to pacify the grieved child. Absolutely
Didim y la induciran a pacificar al nio
unperturbed herself, this girl of inscrutable
afligido. Absolutamente impasible ella
character thus played to perfection [her] role.64 misma, esta muchacha del carcter inescrutable
as jug a la perfeccin [su] papel 64
As she grew older, Nirmal continued to
Cuando ella se puso ms vieja, Nirmal
be fascinated with religious subjects and to be sigui siendo fascinado con sujetos religiosos y
drawn toward any religious event. She would
ser dibujado hacia cualquier acontecimiento

accompany her father when he did his Pj and religioso. Ella acompaara a su padre cuando l
talked endlessly with her mother about religious hizo su Pj y habl sin parar con su madre
topics. Her greatest love was krtan. Often she sobre temas religiosos. Su mayor amor era
would wander off and sing devotional songs by krtan. A menudo ella vagara lejos y cantara
herself. In an uncommon show of emotion, she canciones piadosas sola. En una demostracin
would respond to the sentiment of the lyrics with poco comn de la emocin, ella respondera al
tears streaming down her cheeks.65 In the
sentimiento del poema lrico con rasgones que
village of Kheora, on special occasions there
derraman abajo sus mejillas 65 En el pueblo de
was often nagar-kirtan, a chanting procession Kheora, en ocasiones especiales a menudo haba
through the town. Nirmal would beg her mother nagar-kirtan, una procesin que canta por la
for permission to join the procession. Knowing ciudad. Nirmal pedira a su madre el permiso de
full well the strict purdah rules that were
afiliarse a la procesin. Saber muy bien las
observed at that time in Bengal and shocked that reglas de purdah estrictas que fueron observadas
her daughter would consider joining a group of entonces en Bengal e impresionaron a aquella su
boys in the procession, Didim would reply
hija considerara la conexin a un grupo de
emphatically, No. Nirmal would remain
muchachos en la procesin, Didim contestara
grave and calm for some time.66
enrgicamente, "No". Nirmal permanecera
grave y tranquilo durante algn tiempo. 66
Although Nirmal had received only
Aunque Nirmal hubiera recibido la
informal religious instruction from her parents, instruccin religiosa slo informal de sus padres,
she displayed an uncanny knowledge of
ella mostr un conocimiento extrao de asuntos
religious matters. Once an older female relative religiosos. Una vez que un pariente de sexo
of Nirmals took diksha, or initiation, from a femenino ms viejo de Nirmals tom diksha, o
guru. Soon she forgot the details of the required iniciacin, de un gur. Pronto ella olvid los
mudrs, nyasa, and sanas,67 but she was afraid detalles de mudrs requerido, nyasa, y sanas, 67
to ask Didim for help, so she mentioned it to pero ella tena miedo de pedir Didim la ayuda,
young Nirmal. Although the child had never
entonces ella lo mencion a Nirmal joven.
seen anyone initiated, she gave her all the
Aunque el nio nunca hubiera visto que
details. Nirmal explained, Hearing the words cualquiera inici, ella le dio todos los detalles.
of [my Aunty], all that just occurred
Nirmal explic, Oyendo las palabras de [mi
spontaneously in this body.68
Aunty], todo que slo ocurri espontneamente
en este cuerpo. 68
Nirmal continued to fall into trancelike
Nirmal sigui cayendo a estados
states. In the middle of work or play or at
parecidos a un trance. En medio de trabajo o
mealtime, she would become inert and stare into juego o a la hora de comer, ella se hara inerte y
space with a fixed gaze. Her mother would
mirara fijamente en el espacio con una mirada
shake and scold her or call her loudly by name fija fija. Su madre la afectara y reprendera o la
as if calling her from a distance. It was some
llamara en voz alta de nombre como si
time before she was brought back to the
llamndola de una distancia. Era algn tiempo
consciousness of her surroundings.69 Once
antes de que ella fuera devuelta al conocimiento
during the Durga Pj celebration at her
de sus alrededores. 69 Una vez durante el
maternal uncles house, Nirmal fell into a
Durga Pj celebracin en la casa de su to
trance and began to recite some mantras. During materno, Nirmal cay a un trance y comenz a
the subsequent Kumari Pj, the worship of
recitar algunos mantras. Durante Kumari
virgin girls, her uncle, impressed by her
subsecuente Pj, la adoracin de muchachas
supernatural behavior, served the blessed food to vrgenes, su to, impresionado por su

her first.70 Whenever Nirmal would hear the comportamiento sobrenatural, sirvi la comida
sound of a drum, she would fall into an
bendita a ella primero 70 Siempre que Nirmal
abnormal state. At one such time she uttered,
oyera el sonido de un tambor, ella caera a un
There is one eternal sound only, from this point estado anormal. En un tal tiempo ella pronunci,
of view. Know that the Supreme Sound abides in Hay un sonido eterno slo, desde este punto de
all sounds indeed!71 Some of her relatives
vista. Sepa que el Sonido Supremo soporta en
noticed that the childs states had an effect on todos los sonidos en efecto! 71 Algunos de sus
them. Nirmals thakurma, or maternal
parientes notaron que los estados del nio tenan
grandmother, said that once Nirmal had said
un efecto en ellos. El Nirmal's thakurma, o
something to her and that she had lost body
abuela materna, dijo que una vez que Nirmal
consciousness for some time.72
haba dicho algo a ella y que ella haba perdido
el conocimiento de cuerpo durante algn tiempo
72
Young Nirmal took complete joy in
Young Nirmal tom la alegra completa
nature. She was always happiest when she was en la naturaleza. Ella siempre era la ms feliz
outside. She would be seen leaping and
cuando ella era fuera. Ella sera vista saltando y
jumping in the air, and dancing and singing,
brincando en el aire, y bailando y cantando,
surging in exaltation and exhilaration. The
levantndose en exaltacin y regocijo. El
void, air, light, water, etc., indeed all were [her] vaco, aire, luz, agua, etc., en efecto todos eran
playmates.73 Once the thatched roof blew off [sus] amigos. 73 Una vez que el tejado cubierto
the family cottage and everyone was very upset- con paja quit la casita de campo de familia y
everyone except Nirmal, who laughed and
cada uno estuvo muy disgustado - cada uno
danced, clapping her hands, saying, Now we excepto Nirmal, que se ri y bail, aplaudiendo
can see the sky with its beautiful twinkling stars sus manos, diciendo, Ahora podemos ver el
without having to take the trouble to go out of cielo con sus estrellas centellantes hermosas sin
the house. Now in and out are one in the
necesidad tener de hacer esfuerzos de salir de la
same!74 In fact, Nirmals gaze was so
casa. Ahora en y son un en el mismo! 74 de
permanently fixed toward the sky that her
Hecho, la mirada fija de Nirmal's era tan
mother often called her camel-faced.75
permanentemente fijada hacia el cielo que su
madre a menudo la llamaba con la cara del
camello. 75
Trees, flowers, and animals were
Los rboles, las flores, y los animales
Nirmals intimate friends. When she talked to eran amigos ntimos Nirmals. Cuando ella se
the trees, they seemed to shake a little. She
dirigi a los rboles, pareci que ellos temblaron
would wrap her body in the parts of trees,
un poco. Ella envolvera su cuerpo en las partes
caressing them with affection as she laughed and de rboles, magrendolos con el afecto cuando
played in the breeze.76 Flowers were the objects ella se ri y jug en las Flores de brisa 76 eran
of endless hours of devotion. When the
los objetos de horas interminables del lealtad.
nandadulal blossomed in the evening, Nirmal Cuando el nandadulal floreci por la tarde,
used to remain with that blooming flower until it Nirmal sola permanecer con aquella flor
was dark.77 She also talked and played with
florecedora hasta que fuera oscuro. 77 Ella
birds and other animals, even snakes. Animals tambin habl y jug con aves y otros animales,
were irresistibly drawn to her. The following
hasta serpientes. Los animales fueron
anecdote is told of Nirmal and her cousins
irresistiblemente atrados a ella. La ancdota
going out to play.
siguiente es dicha de Nirmal y sus primos que
salen al juego.

In a narrow village lane they came face to face En una vereda de pueblo estrecha ellos vinieron
with a herd of cows. The children ran off.
cara a cara con una manada de vacas. Los
From a distance they looked back and saw
nios se escap. De una distancia ellos miraron
Nirmal standing very still in the middle of the hacia atrs y vieron Nirmal muy todava estar
lane surrounded by the cows. Some of them had de pie en medio de la vereda rodeada por las
lowered their heads and were rubbing them
vacas. Algunos de ellos haban bajado a sus
against her body and licking her gently. When cabezas y los frotaban contra su cuerpo y la
the herd moved away, Nirmal ran to join her
laman suavemente. Cuando la manada alej,
friends.78
Nirmal corri para acompaar a sus amigos 78
Didim worried about her daughters
Didim se preocup del futuro de su hija.
future. She seemed so simple and acted so
Ella pareci tan simple e interpretada tan
strangely at times. Yet Nirmal learned to do
extraamente a veces. An Nirmal aprendi a
everything required of a young housewife,
hacer todo lo requerido de un ama de casa joven,
seemingly without any training: sewing,
aparentemente sin cualquier formacin: costura,
cooking, crafts. Although she only received two cocina, artes. Aunque ella slo recibiera dos aos
years of formal schooling, because of the
de la educacin formal, debido a la distancia a
distance to school and her mothers need for helpescuela y necesidad de su madre de la ayuda en
at home, she had done very well. In spite of the casa, ella haba hecho muy bien. A pesar de que
fact that Didim called her by nicknames such as Didim la llam por apodos, como Ahalya, 79
Ahalya,79 which connote a lack of alertness, it que implican una carencia de la vigilancia,
seemed that Nirmal almost instantly learned
pareci que Nirmal casi al instante aprendi lo
whatever the schoolmaster assigned. When
que el profesor adjudic. Cuando preguntado
asked later about this, M said, Reading and
ms tarde sobre esto, M dijo, Leyendo y la
memorizing happened automatically.80 Anothermemorizacin pasaron automticamente. 80
time she said, Somehow or other. the
Otra vez ella dijo, De Una manera u otra. el
meaning of unknown words would occur to me sentido de palabras desconocidas ocurrira a m
spontaneously.81
espontneamente. 81
Mas Marriage Is Arranged
El Matrimonio de la mam Es
Arreglado
When Nirmal was twelve years old,
Cuando Nirmal tena doce aos,
Dadamahashaya became concerned that his
Dadamahashaya se hizo preocupado que el
daughters marriage had yet to be arranged. He matrimonio de su hija tuvo que ser arreglado
asked Nirmals youngest maternal uncle to read an. l pidi al to materno Nirmals ms joven
her horoscope, but the uncle took it and then
leer su horscopo, pero el to lo tom y luego
refused to return it, although he was asked
rechaz devolverlo, aunque le pidieran
repeatedly to do so. As a result, Dadamahashaya repetidamente hacer as. Como consiguiente,
worried that there was something inauspicious Dadamahashaya se preocup que hubiera algo
about it. In fact, Nirmals uncle reported much desfavorable sobre ello. De hecho, el to de
later, the horoscope had predicted that Nirmal Nirmal's hizo un informe mucho ms tarde, el
would never be tied down to family life, a
horscopo haba predito que Nirmal nunca sera
prediction which would not have been welcome atado a la vida familiar, una prediccin que no
at that time.82
habra sido bienvenida en aquel tiempo 82
Because Dadamahashaya was a member
Como Dadamahashaya era un miembro
of one of Vidyakuts most-respected Bhattacarya de uno de Vidyakut ha ms respetado familias de
families, he felt compelled to find a parallel
Bhattacarya, l se sinti obligado a encontrar un

match from the district of Vikrampur. The first partido paralelo del distrito de Vikrampur. La
proposal he received was turned down because primera oferta que l recibi fue bajada porque
Thakurma said she refused to marry her
Thakurma dijo que ella rechaz casarse con su
granddaughter to a widower. Next he traveled to nieta con un viudo. Despus l viaj al pueblo de
the village of Dokaci to look for a suitable
Dokaci para buscar a un novio conveniente.
groom. While he was gone, Nirmal said,
Mientras l fue ido, Nirmal dijo, extraamente,
strangely, to her mother and grandmother,! saw a su madre y abuela,! vio a un inspector de
a police inspector. They were worried by this polica. Ellos estuvieron preocupados por esta
mysterious statement. Dadamahashaya returned declaracin misteriosa. Dadamahashaya volvi
with a man from Dokaci, who was seeking a
con un hombre de Dokaci, que buscaba a una
bride for one Ramani Mohan Chakravart, his novia para un Ramani Mohan Chakravart, su
brother-in-law, who worked for the police
cuado, que trabaj para el Departamento de
department in Atpara, district Vikrampur.
Polica en Atpara, distrito Vikrampur. Aunque
Although Ramani Mohan was much older than Ramani Mohan fuera mucho ms viejo que
Nirmal, his father, Jagatbandhu Chakravart,
Nirmal, su padre, Jagatbandhu Chakravart,
then deceased, was from a distinguished
luego falleciera, era de una familia de bracmn
brahman Bharadwaj family like Didim s.
distinguida Bharadwaj como Didim s. El
Ramani Mohans brother-in-law questioned the cuado de Ramani Mohan pregunt a la novia
young bride to be and her mother and seemed joven para ser y su madre y pareci satisfecho.
satisfied. The negotiations were completed
Las negociaciones fueron completadas
quickly, and an auspicious date was set for the rpidamente, y una fecha prometedora fue
ceremonies.83
establecida para las ceremonias 83
The marriage took place on February 7,
El matrimonio ocurri el 7 de febrero de
1909. The Maharaja of Tripura held
1909. El Maharaj de Tripura sostuvo
Dadamahashaya in such high esteem as a
Dadamahashaya en tal estima alta como un
devout, scholarly brahman that he offered the
bracmn devoto, de estudiante que l ofreci a la
impoverished family his decorated elephants for familia empobrecida sus elefantes decorados
the bridal ceremony.84 The procession started para la ceremonia 84 nupcial La procesin
from the Kasba Kl temple. After the Vrddhi
comenz del Kasba Kl el templo. Despus del
Kriya, or prosperity ceremony, Ramani Mohan Vrddhi el Kriya, o ceremonia de prosperidad,
mounted an elephant and arrived in Kheora at a Ramani Mohan mont un elefante y lleg a
fixed time, the band playing ahead. All the
Kheora en un tiempo fijo, el grupo que juega
guests from Vidyakut and Sultanpur had arrived. delante. Todos los invitados de Vidyakut y
Nirmal, then twelve years and ten months old, Sultanpur haban llegado. Nirmal, entonces
had been made to sleep in a different house,
doce aos y diez meses, haba sido hecho dormir
facing east. During the wedding ceremony,
en una casa diferente, estando enfrente del este.
Nirmal did everything exactly according to
Durante la ceremonia de boda, Nirmal hizo
instructions. However, no one had told her how todo exactamente segn instrucciones. Sin
to perform Shubha Drshti, the first exchange of embargo, nadie le haba dicho como realizar
auspicious glances. When the time came for her Shubha Drshti, el primer cambio de vistazos
to look upon her husband for the first time, she prometedores. Cuando el tiempo vino para ella
was looking skyward at the spectators who had para considerar su marido por primera vez, ella
congregated in a group there.85
miraba hacia el cielo a los espectadores que se
haban reunido en un grupo all. 85
Toward the end of the marriage
Hacia el final de las ceremonias de
ceremonies, Sri Laksmicharan, a famous old
matrimonio, Sri el Laksmicharan, un viejo

village pandit, performed the havan, or fire

pueblo famoso pandit, realiz el havan, u
oblation. He said to Ramani Mohan, Grandson, oblacin de fuego. l dijo a Ramani Mohan,
you will not know what jewel you are taking
Nieto, usted no sabr qu joya usted lleva a
home! The pandits son also remarked, as he casa! El hijo del pandit tambin coment,
looked at the young bride, Her shining
cuando l mir a la novia joven, Su cutis
complexion is becoming visible through her
brillante se hace visible por su ropa. Ella no es
clothing. She is not an ordinary person! After una persona ordinaria! Despus de la
the ceremony, Nirmals youngest uncle feasted ceremonia, Nirmals el to ms joven banquete
Ramani Mohan and showered the couple with Ramani Mohan y reg a la pareja con muchos
many gifts, while keeping secret his findings
regalos, quedndose secreto sus conclusiones
upon reading Nirmals horoscope.86
para leer el horscopo 86 Nirmals
Nirmal continued to live with her
Nirmal sigui viviendo con sus padres
parents for the next year in Kheora. Because
para el prximo ao en Kheora. Como Ramani
Ramani Mohan had been told that his new bride Mohan haba sido dicho que su nueva novia
had been a student at the lower primary school, haba sido una estudiante en la escuela primaria
he wrote her letters, although he, too, had had inferior, l escribi sus cartas, aunque l,
only a rudimentary education. Everyone in the tambin, hubiera tenido slo una educacin
village knew about the letters because very few rudimentaria. Cada uno en el pueblo saba sobre
letters ever came to the post office. When the
las cartas porque muy pocas cartas alguna vez
first one arrived, Didim put it in a very
vinieron al correos. Cuando el primer lleg,
prominent place for her daughter to take. It
Didim lo ponen en un lugar muy prominente
remained there for four days, since Nirmal had para su hija para tomar. Permaneci all durante
not been told to take it. Finally, Didim told her cuatro das, ya que Nirmal no haba sido dicho
to take it. It was read amid much laughing and tomarlo. Finalmente, Didim le dijo tomarlo.
teasing, and Nirmals friends sat down with her Fue ledo entre muchas risas y broma, y amigos
to compile an answer.87
Nirmals sentados con ella para compilar una
respuesta 87
Ma as a Daughter-in-Law
Mam como una Nuera
When Nirmal was fourteen, it seemed
Cuando Nirmal era catorce, pareci
appropriate to send her to the house of her
adecuado enviarle a la casa de la familia de su
husbands family. However, because Ramani
marido. Sin embargo, porque los padres de
Mohans parents were both dead, the
Ramani Mohan estaban ambos muertos, la
responsibility of training the new housewife fell responsabilidad de formacin la nueva ama de
upon the wife of Ramani Mohans eldest brother.casa se cay en la esposa del hermano mayor de
Thus, Dadamahashaya escorted Nirmal to
Ramani Mohan. As, Dadamahashaya escolt
Shripur, to the house of Revati Mohan and his Nirmal a Shripur, a la casa de Revati Mohan y
wife, Pramoda Dev. Revati Mohan was
su esposa, Pramoda Dev. El Revati Mohan fue
employed as a stationmaster. Ramani Mohan,
empleado como un jefe de estacin. El Ramani
himself, having lost his job at Atpara, was
Mohan, l mismo, habiendo perdido su trabajo
spending most of his time traveling all over East en Atpara, gastaba la mayor parte de su viaje en
Bengal looking for work. Before leaving
el tiempo por todas partes de la busca de Bengal
Kheora, Dadamahashaya drafted a few letters for del este del trabajo. Antes de abandonar Kheora,
Nirmal in suitably respectful language, which Dadamahashaya redact unas cartas para
she could copy, in answer to [Ramani Mohans] Nirmal en la lengua apropiadamente
letters.88
respetuosa, que ella podra copiar, en la

respuesta a las cartas [de Ramani Mohan]. 88

Before Nirmals departure, Didim
Antes de la salida de Nirmal's, Didim
instructed her daughter to silently obey the
instruy a su hija de obedecer silenciosamente
orders of her husband and the elders of his
los pedidos de su marido y los mayores de su
family. When Nirmal and her father left
familia. Cundo Nirmal y su padre
Kheora,[no one] could help crying with a mind abandonaron Kheora, [nadie] podra ayudar al
heavily grief-stricken! It appeared from their
llanto con una mente pesadamente golpeada por
mood and talks as if something very
la pena! Apareci de su humor y conversaciones
extraordinary had left the village.89 After
como si algo muy extraordinario haba dejado el
Nirmals departure, Dadamahashaya and
pueblo. 89 Despus de la salida de Nirmal's,
Didim left the maternal grandfathers village of Dadamahashaya y Didim dejaron el pueblo del
Kheora and moved to Dadamahashayas fathers abuelo materno de Kheora y se trasladaron al
village of Vidyakut. Within the next four years, pueblo del padre de Dadamahashaya de
Didim gave birth to three more children, two Vidyakut. Dentro de los prximos cuatro aos,
daughters, Surabala and Hemangini, and a son, Didim dio a luz a ms tres nios, dos hijas,
Makhan.
Surabala y Hemangini, y un hijo, Makhan.
Upon arriving at Shripur, Ramani Mohan
Para llegar a Shripur, Ramani Mohan
asked Nirmal to unquestioningly carry out the pidi a Nirmal realizar incondicionalmente los
orders of the household elders in his absence.
pedidos de los mayores domsticos en su
The household of Revati Mohan and Pramoda ausencia. La casa de Revati Mohan y Pramoda
included their two sons, Klpada and Ashu, and incluy a sus dos hijos, Klpada y Ashu, y su
their daughter, Labanya, as well as Ramani
hija, Labanya, as como el segundo hermano
Mohans second eldest brother, Surendra Mohan,mayor de Ramani Mohan, Surendra Mohan, y su
and his wife, Prafulla, who was even younger esposa, Prafulla, que era an ms joven que
than Nirmal. Indeed, everyone agreed that
Nirmal. En efecto, cada uno estuvo de acuerdo
during the four years in which Nirmal lived at que durante los cuatro aos en los cuales
Shripur, she was the model sister-in-law. She
Nirmal vivi en Shripur, ella era la cuada
followed the instructions of her elder sister-in- modela. Ella sigui las instrucciones de su
law and her husband to the letter. She undertook cuada mayor y su marido de la carta. Ella
all the household tasks like a machine,90 with emprendi todas las tareas domsticas como
no trace of exhaustion. Moreover, if any elder una mquina, 90 sin el rastro del agotamiento.
was about to do any work, she would take that Adems, si un poco el mayor estuviera a punto
work from her hands with a smiling face and do de hacer cualquier trabajo, ella tomara aquel
it Herself.91From earliest dawn until late in the trabajo de sus manos con una sonrisa estn
evening, she fetched water, cooked, cleaned,
enfrente y lo hacen Ella misma. 91From el alba
looked after the children, and ran errands with ms temprana hasta tarde por la tarde, ella trajo
cheerfulness, quickness and neatness of
el agua, cocinada, limpiada, cuid de los nios, e
movements.92 She worked so continuously that hizo recados con la alegra, rapidez y pulcritud
she developed sores between her fingers and toes de movimientos. 92 Ella trabaj tan
from having them in water so much. Some
continuamente que ella desarroll llagas entre
neighborhood women, for whom she sometimes sus dedos y dedos del pie de tenerlos en el agua
scrubbed pots without being asked, questioned tanto. Algunas mujeres vecinas, para quien ella a
her, What kind of person are you? Have you no veces fregaba potes sin ser preguntada, la
feeling of pain in your body? Are you
preguntaron, Que tipo de persona es usted?
human?93
No le tenga ningn sentimiento del dolor en su
cuerpo? Es humano usted? 93

Nirmal was much loved by Revati

Nirmal fue muy amado por Revati
Mohan and Pramoda. Revati Mohan credited her Mohan y Pramoda. El Revati Mohan le atribuy
with saving his life by nursing him through a
el ahorro de su vida cuidndole por una
serious illness. He once refused to let her visit enfermedad grave. l una vez rechaz dejar a su
her parents because he could not bear to be
visita sus padres porque l no poda aguantar
without her.94 The younger children, Ashu and para ser sin ella 94 Los nios ms jvenes, Ashu
Labanya, also adored Nirmal. Once Labanya y Labanya, tambin adoraron Nirmal. Una vez
angered her mother by telling Nirmal that she que Labanya enfad a su madre diciendo
wanted to address her as Mother instead of
Nirmal que ella quiso dirigirse a ella como "la
Aunty. Many years later, during the 1960s, M Madre" en vez de "Aunty". Muchos aos ms
had a reunion in Calcutta with her sister-in-law, tarde, durante los aos 1960, M tena un
Pramoda. Late one night the two women regaled reencuentro en Calcuta con su cuada, Pramoda.
everyone with a conversation about the old days. Tarde una noche las dos mujeres regaled cada
M said, Look, all these housewives think that uno con una conversacin sobre los viejos das.
they are great experts in household work. Tell M dijo, Mire usted, todas estas amas de casa
them whether I, too, did not look after your
creen que ellos son grandes expertos con el
house satisfactorily? Pramoda replied, You
trabajo domstico. Dgales si, tambin, no cuid
cannot imagine how sweet and good she was.
de su casa satisfactoriamente? Pramoda
She not only did my entire work, but I will
contest, Usted no puede imaginar que dulce y
acknowledge that she never gave me any cause bueno ella era. Ella no slo hizo mi trabajo
for dissatisfaction throughout the years that she entero, pero reconocer que ella nunca me dio
was with me. Truly, such a spirit of seva is rare ninguna causa para la insatisfaccin a lo largo de
nowadays.95
los aos que ella estaba conmigo. Realmente, tal
espritu de seva es raro hoy da. 95
There were times, however, when Revati
Haba tiempos, sin embargo, cuando
Mohan and Pramoda wondered if Nirmal was a Revati Mohan y Pramoda se preguntaron si
simpleton. Once, when the household was very Nirmal era un simpln. Una vez, cundo la casa
anxious about a legal suit in which Nirmals
estaba muy preocupada de un pleito legal en el
absent husband was involved, Pramoda
cual el marido ausente Nirmals estuvo
commented, What ill luck has befallen [Ramani implicado, Pramoda coment, Lo que la mala
Mohan]! And see, here is there the least worry or suerte ha acontecido [Ramani Mohan]! Y ver,
anxiety in her? What sort of person are you?
aqu est all la menor parte de preocupacin o
Could you realize this situation? Look this is
ansiedad en ella? Qu clase de persona son
what has happened! Nirmal listened and said, usted? Podra usted realizar esta situacin?
Now may I go back to work?96 Nirmal
Mire esto es lo que ha pasado! Nirmal
always served food to everyone else and ate
escuch y dijo, Ahora puedo volver para
what was left over, sometimes going without
trabajar? 96 Nirmal siempre servan la comida
adequate food. Pramoda finally insisted that
a todos los dems y comieron lo que qued, a
Nirmal eat with her so she could ensure that the veces yendo sin la comida adecuada. Pramoda
girl ate properly. When Pramoda was suffering finalmente insisti que Nirmal coman con ella
from a skin disease, Nirmal would scratch her entonces ella podra asegurar que la muchacha
skin to relieve the itch and then refuse to wash comi correctamente. Cuando Pramoda sufra de
her hands. She said, Does one wash ones own una enfermedad de la piel, Nirmal rasguara su
hands every time after scratching ones own
piel para aliviar el picazn y luego rechazar lavar
body?97 Nirmal followed purdah restrictions sus manos. Ella dijo, Lava uno propias manos
almost to a fault. She was so careful as not to let de alguien cada vez despus de rasguar el

any man, even a relative, see her unveiled, that propio cuerpo de alguien? 97 Nirmal siguieron
she often could not see what she was being told restricciones purdah casi a una falta. Ella tena
to carry.98
tanto cuidado no en cuanto al dejado cualquier
hombre, hasta un pariente, la ve descubierto, que
ella a menudo no poda ver lo que estaban
dicindole llevar 98
Thus, Revati Mohans house was the
As, la casa de Revati Mohan era el
training center for [Mas] outer manifestation centro de formacin para la manifestacin
as a housewife. Her inner being seems to have externa [de la mam] como un ama de casa.
remained unrevealed during this period.99
Parece que su ser interior ha permanecido no
However, there were a few instances of trances, revelado durante este perodo. 99 sin Embargo,
which were by and large interpreted as spells of haba unos casos de trances, que fueron en
absentmindedness or sleepiness by Ramani trminos generales interpretados como
Mohans family. Sometimes, while in the midst ortografa de distraccin o "somnolencia" por
of work, Nirmal would unaccountably become la familia Ramani Mohan. A veces, mientras en
inert, as if sleeping. Once or twice, Pramoda
medio del trabajo, Nirmal se hara
was attracted to the kitchen by the smell of
inexplicablemente inerte, como si dormir. Un
burning food. She found her youngest sister-in- par de veces, Pramoda fue atrado a la cocina por
law lying motionless on the floor amidst the
el olor de la comida ardiente. Ella encontr a su
litter of cooking utensils. When shaken and
cuada ms joven que miente inmvil en el suelo
aroused, she would appear to be embarrassed at entre la basura de utensilios de cocina. Cuando
the damage caused and quickly set about
sacudido y despertado, ella parecera estar
repairing it. Pramoda thought she had been
avergonzada en el dao causado y rpidamente
overcome by sleep and left it at that.100
empezada reparacin de ello. Pramoda crey que
ella haba sido vencida por el sueo y lo dej en
esto
In 1913, Revati Mohan passed away
En 1913, Revati Mohan falleci de
from complications of diabetes. Toward the end complicaciones de la diabetes. Hacia el final de
of his brothers illness, Ramani Mohan had
la enfermedad de su hermano, Ramani el Mohan
returned to Shripur to help nurse him. Nirmal haba vuelto a Shripur para ayudar a cuidarle.
was in charge of the cooking for the shraddh Nirmal era responsable de la cocina para el
kriya, or performance of the last rites, feeding shraddh kriya, o rendimiento de los ltimos
many brahmans with great competence. For six ritos, alimentando a muchos bracmanes por el
months after Revati Mohans death, Nirmal
gran competencia. Durante seis meses despus
lived with Pramoda and the children at Atpara. de la muerte de Revati Mohan, Nirmal vivi
When Dadamahashaya came to take Nirmal to con Pramoda y los nios en Atpara. Cuando
Vidyakut for a visit, little Labanya said, I shall Dadamahashaya vino para tomar Nirmal a
not stay here at any cost without Aunty, and she Vidyakut para una visita, pequeo Labanya dijo,
rolled on the ground, weeping profusely.101 But No me quedar aqu a ningn coste sin Aunty,
Nirmal left without her and stayed for six
y ella rod por la tierra, llorando profusamente
months with her parents in Vidyakut.
101, Pero Nirmal dejado sin ella y se qued
durante seis meses con sus padres en Vidyakut.
Meanwhile, Ramani Mohan continued
Mientras tanto, Ramani el Mohan sigui
looking for work, finding only temporary
buscando el trabajo, encontrando posiciones slo
positions here and there. His communications temporales aqu y all. Sus comunicaciones con

with his bride consisted of a few letters and

occasional gifts, which he would usually deliver
during short visits to Shripur and later to Atpara.
Soon after their marriage, he had bought two
books for Nirmal, but she found it difficult to
read joined alphabets and to read according to
lines and paragraphs. Therefore she did not read
any books after this.102
Ma Joins Her Husband in Ashtagrama

su novia consistieron en unas cartas y regalos

ocasionales, que l entregara por lo general
durante visitas cortas a Shripur y ms tarde a
Atpara. Pronto despus de su matrimonio, l
haba comprado dos libros por Nirmal, pero
ella encontr difcil leer alfabetos afiliados y leer
segn lneas y prrafos. Por lo tanto ella no ley
ningn libro despus de esto. 102
Mam Acompaa a Su Marido en
Ashtagrama

In 1914, Ramani Mohan secured

En 1914, Ramani Mohan empleo
employment in the Land Settlement Department asegurado en el Departamento de
in Ashtagrama, also in East Bengal. Nirmal, by Establecimiento de Tierra en Ashtagrama,
then eighteen years old, went to join her husband tambin en Bengal del este. Nirmal, para
there. Bidding her a tearful good-bye, Didim entonces dieciocho aos, fue para acompaar a
gave her daughter the following instructions:
su marido all. Ofrecindola un lloroso adis,
Now you must look upon your husband as your Didim dio a su hija las instrucciones siguientes:
guardian and obey and respect him just as you Ahora usted debe considerar su marido como su
did your own parents.103 Nirmal followed
guarda y obedecerle y respetarle como usted
these instructions completely. It can be said that hizo a sus propios padres. 103 Nirmal
throughout the lifetime of [Ramani Mohan]
siguieron stos instrucciones completamente.
Mtji never did anything without his consent Puede decirse que en todas partes de la vida de
and permission.104
[Ramani Mohan] Mtji nunca hizo nada sin su
consentimiento y permiso. 104
For sixteen months, Nirmal and Ramani
Durante diecisis meses, Nirmal y
Mohan lived together in Ashtagrama in the
Ramani Mohan vivieron juntos en Ashtagrama
household of Shri Sarada Shankar Sen and his en la casa de Shri Sarada Shankar Sen y su
wife. In this household, as was true in Shripur, esposa. En esta casa, como era verdad en
Nirmal was much loved and appreciated. Her Shripur, Nirmal fue muy amado y apreciado. Su
personality so radiated joyfulness that Shrimati personalidad tan la felicidad irradiada que el
Sen decided that, since all mothers are addressed Senador Shrimati decidi que, ya que todas las
by their childs name plus Ma and Nirmals madres son dirigidas por nombre de su nio ms
childhood name was khushi, cheerfulness, she "la mam" y nombre de infancia Nirmals era
should be called Khushir M. Shrimati Sen said khushi, alegra, deberan llamarla Khushir M.
later, When Khushir M came to the pond, the El Shrimati el Senador dijo ms tarde, Cuando
ghats [or banks] would be lit up by her radiant Khushir M vino a la charca, el ghats [o bancos]
beauty.105 Nirmals younger friends called sera iluminado por su belleza radiante. 105
her Ranga Didi, or Beautiful Sister. In addition, amigos ms jvenes Nirmals llamaron su
Nirmals cooking was much appreciated and Ranga Didi, o Hermana Hermosa. Adems, la
admired, and all the women of the household
cocina de Nirmal's fue muy apreciada y
learned to cook like her.
admirada, y todas las mujeres de la casa
aprendieron a cocinar como ella.
It was here in Ashtagrama that Ramani
Estaba aqu en Ashtagrama que la esposa
Mohans beautiful wife was first recognized as a hermosa de Ramani Mohan fue reconocida
spiritually exalted woman.106 Srimati Sens primero como una mujer espiritualmente

brother, Harkumar, was a highly educated

exaltada. El hermano del 106 Senador Srimati,
though unstable man, prone to religious fervor, Harkumar, era un muy culto aunque el hombre
who had lost several jobs and was now living
inestable, propenso al fervor religioso, quin
with his sister. Their mother had died just before haba perdido varios empleos y viva ahora con
Ramani Mohan and Nirmals arrival, and they su hermana. Su madre haba muerto justo antes
began living in her room. Soon there after,
Ramani Mohan y llegada Nirmals, y ellos
Harkumar entered Nirmals room and said,
comenzaron a vivir en su cuarto. Pronto all
Now you are my mother, my mother who has despus, Harkumar entr en el cuarto Nirmals
come back to this room. On this shashthi day, y dijo, Ahora usted es mi madre, mi madre que
you will have to give me a new dhoti [cloth
ha vuelto a este cuarto. Durante este da
wrapped and worn by men as pants]!107 Thus, shashthi, usted tendr que darme nuevo dhoti [la
he became the first one to call her M. From that tela se abrig y llevado por hombres como
day on, Harkumar took every opportunity to
jadea]! 107 As, l se hizo el primer para llamar
serve Nirmal with great devotion. Nirmal,
su M. Desde aquel da, Harkumar tom cada
befitting a young wife, refused to talk to
oportunidad de servir Nirmal con el gran
Harkumar or let him look at her. Yet, he
lealtad. Nirmal, conviniendo a una esposa
108
faithfully performed pranm to her every
joven, rechaz dirigirse a Harkumar o dejarle
morning and evening and asked for prasd, or mirarla. An, l fielmente realiz pranm108 a
blessed food, after she had finished eating.109 ella cada maana y tarde y pidi prasd, o
When she continued to refuse him, Harkumar bendijo la comida, despus de que ella haba
appealed to Ramani Mohan. Ramani Mohan
terminado de comer 109 Cuando ella sigui
took pity on the devoted Harkumar and asked rechazndole, Harkumar apel a Ramani Mohan.
Nirmal to give him her prasd. Nirmal, having El Ramani Mohan se compadeci de Harkumar
vowed to obey her husband, complied.
fiel y pidi a Nirmal darle su prasd. Nirmal,
habiendo jurado de obedecer a su marido,
obedeci.
One day, unable to make his M speak,
Un da, incapaz de hacer su M hablar,
Harkumar said, Daughter, are you made of
Harkumar dijo, Hija, son usted hecho de la
stone! For a whole year, I have been asking you piedra! Durante un ao entero, he estado
to speak to me but you do not say a word. If I
pidindole hablar a m pero usted no dice una
were to call a stone Ma the way I have called palabra. Si yo debiera llamar una piedra 'mam'
you, I would be able to put life into a stone!
de la manera le he llamado, yo sera capaz de
Another day Harkumar prophesied, Daughter, poner la vida en una piedra! Otro da que
you will see, now I am calling you Ma. One
Harkumar predijo, Hija, usted ver, ahora le
day the entire world will call you Ma. Nobody llamo mam. Un da el mundo entero le
has recognized you yet.110 His prophesy was llamar mam. Nadie le ha reconocido an.
not appreciated, however, because he lacked
110 Su predecir no fue apreciado, sin embargo,
credibility. When Harkumar asked his M for a porque l careci de la credibilidad. Cuando
new name, she gave him the name Haribola, or Harkumar pidi su M un nuevo nombre, ella le
the Song of God, and he proceeded to sing Gods dio el nombre Haribola, o la Cancin de Dios, y
name very devotedly.
l se puso a cantar el nombre de Dios muy con
devocin.
One night at the house in Ashtagrama,
Una noche en la casa en Ashtagrama,
Nirmal said to her husband after dinner, Let Nirmal dijo a su marido despus de la comida,
me sit for a while for Harinam.111 I shall retire Djeme sentarse un rato para Harinam.111 que
later. Ramani Mohan did not object because he retirar ms tarde. El Ramani Mohan no se

thought chanting might be good for his wifes opuso porque l pensaba cantando podra estar
delicate health. From that night on, Nirmal sat bien para la salud delicada de su esposa. A partir
for Harinam, lighting incense and a lamp near a de aquella noche en, Nirmal se sent para
picture of Kl from a matchbox, which she had Harinam, encendiendo el incienso y una lmpara
put on the wall. These evening sessions initiated cerca de un cuadro de Kl de una caja de
a restless stream of bhva, or religious
fsforos, que ella haba puesto la pared. Estas
ecstasy.112 In time Nirmal began to sit for
sesiones de la tarde iniciaron una corriente
Harinam while her husband was at work, and theagitada de bhva, o xtasis 112 religioso a
spiritual ecstasies continued.
Tiempo Nirmal comenz a sentarse para
Harinam mientras su marido estuvo en el
trabajo, y los xtasis espirituales siguieron.
It was Harkumar who become
Eran Harkumar que se hacen
instrumental in calling attention to the ecstatic instrumentales en el llamamiento de atencin a
states (bhavavastha) of nandamay M.113 los estados extasiados (bhavavastha) de
One day he pleaded with M to let him arrange a nandamay M. 113 un da l suplic M para
krtan under her sacred tulsi plant. Nirmal
dejarle arreglar un krtan bajo su planta tulsi
asked her husband, and Ramani Mohan was
sagrada. Nirmal pregunt a su marido, y
overjoyed. Harkumar cleaned the courtyard and Ramani Mohan era exttico. Harkumar limpi
had the walls plastered with cow dung in
el patio e hizo enyesar las paredes con el
preparation for what was to be the first event at estircol de vaca en la preparacin para lo que
which Nirmal was publicly observed to be in a deba ser el primer acontecimiento en el cual se
state of bhva. During the krtan, Nirmal was observ en pblico que Nirmal estaba en un
seated inside the house on the bed of Madhu
estado de bhva. Durante el krtan, Nirmal fue
Babas wife, who was ill.114 After some time, asentado dentro de la casa en la cama de la
she peeked at the krtan through a crack in the esposa de Madhu Baba, que estaba enferma 114
door and saw the entire house fill with an
Despus de algn tiempo, ella ech una ojeada al
amazing light. Her body fell down on the ground krtan por una grieta en la puerta y vio la casa
and rolled, breaking one of her conch bangles. entera llenarse de una luz asombrosa. Su cuerpo
The sick woman called her husband and the
hizo mal la tierra y rod, rompiendo uno de sus
other men from the krtan. They all thought
brazaletes de concha. La mujer enferma llam a
Nirmal was suffering from a fit and tried to
su marido y los otros hombres del krtan. Todos
revive her with water. However, Nirmals body ellos crean que Nirmal sufra de un adecuado e
continued to quiver.
intentado para reanimarla con el agua. Sin
embargo, el cuerpo de Nirmal's sigui
temblando.
This pattern of thrilling was such that, under its Este modelo del emocionante era tal que, bajo
impulse, Her body was lifted in the air with an su impulso, Su cuerpo fue levantado en el aire
upsurging movement, and nobody had the power con un movimiento upsurging, y nadie tena el
to restrain it. There appeared in Her a
poder de retenerlo. All apareci en Ella una
combination of laughter and tears in a strange combinacin de risa y rasgones de un modo
way. [which] continued ceaselessly. What a extrao. [que] sigui sin cesar. Qu fenmeno
unique phenomenon; the body in divine splendor tan nico; el cuerpo en esplendor divino con
with smile on the face! Externally and internally, sonrisa en la cara! Por fuera e internamente, una
a strange wave of joy, as in rhythm with the
onda extraa de la alegra, como en el ritmo con
inhalation and exhalation of breath, was surging la inhalacin y la espiracin del aliento, se
all through Her body. There was, at that time,
levantaba hasta el final de Su cuerpo. Haba,

freedom from any sense of shyness and

entonces, la libertad de cualquier sentido de
hesitation which are normal under a veil. Even in timidez y vacilacin que son normales bajo un
those who were making an effort to lift M and velo. Incluso en aquellos que hacan un esfuerzo
seat Her, the touch of Her body seemed to
de levantar M y asentarla, pareci que el toque
transform their inner state in a strange way. de Su cuerpo transform su estado interior de un
Those who performed this krtan considered
modo extrao. Aquellos que realizaron este
themselves fortunate and blessed. 115
krtan se consideraron afortunados y benditos.
115
Later, in that same state, she remained
Ms tarde, en aquel mismo estado, ella
seated, calm and motionless for a long time, her permaneci asentada, tranquila e inmvil mucho
face and eyes bathed in a radiant glow.116 M tiempo, su cara y ojos se baaron en un brillo
described her state of bliss in the following way: radiante. 116 M describieron su estado de la
Just as perspiration trickles down a human bodyfelicidad del modo siguiente: Como la
in an incessant stream, so blissful ecstasy
transpiracin gotea abajo un cuerpo humano en
(ananda) oozes out of every pore of this
una corriente incesante, tan el xtasis dichoso
body.117
(ananda) lodos de cada poro de este cuerpo.
117
A second krtan was arranged under the
Se arregl segundo krtan bajo la planta
tulsi plant, and Nirmal again went into the same tulsi, y Nirmal otra vez entr en el mismo
state of bhva. This time Nirmal ran toward the estado de bhva. Esta vez Nirmal corri hacia
krtan, arms up stretched and eyes upturned, and el krtan, armas estiradas y ojos respingones, y
had to be restrained. Later Ramani Mohan said, tuvo que ser retenido. Ramani Mohan posterior
What is all this? I feel ashamed to face people, dijo, Qu es todo esto? Me avergenzo para
and decided not to hold krtan for a while. After estar enfrente de la gente, y decid no sostener
some time, however, Ramani Mohan was asked krtan un rato. Despus de algn tiempo, sin
by his landlord to invite the famous krtan
embargo, Ramani Mohan le pregunt su
singer, Gagan Sadhu, to sing in the drawing
propietario para invitar al cantante krtan
room of the house. Nirmal, in the back room, famoso, Gagan Sadhu, a cantar en el saln de la
again fell off a cot, her body cold as if dead. She casa. Nirmal, en el cuarto trasero, otra vez cay
was carried to her room, and by dawn there was una cuna, su fro de cuerpo como si muerto. Ella
still no movement in her body. Everyone was
fue llevada a su cuarto, y antes del alba en
very concerned, and it was decided to invite
ninguna parte no haba ningn movimiento en su
Gagan Sadhu back for a second krtan, in hopes cuerpo. Cada uno era muy preocupado, y se
that it might revive Nirmal. This time, she was decidi invitar Gagan Sadhu atrs para segundo
carried into the room where the krtan was going krtan, en esperanzas que esto podra reanimar
on and laid on the other side of a curtain. By the Nirmal. Esta vez, ella fue llevada en el cuarto
end of the krtan, she was still in a completely donde el krtan continuaba y puesto al otro lado
unresponsive state. She remained in a state of
de una cortina. Hacia el final del krtan, ella
drowsy exhilaration for three to four days. It todava estaba en un estado completamente
seemed that since the day krtan was initially insensible. Ella permaneci en un estado del
performed under the tulsi plant, the moment [the regocijo sooliento durante tres a cuatro das.
singing of the name of God] reached Ms ears, Pareci que desde el da el krtan fue al
immediately, like the action of electricity, Her principio realizado bajo la planta tulsi, el
body would quickly turn abnormal.118
momento [el canto del nombre de Dios] alcanz
odos Ms, inmediatamente, como la accin de
electricidad, Su cuerpo se hara rpidamente

anormal. 118
Rumors reached Nirmals parents at
Los rumores alcanzaron a padres
Vidyakut that their daughter was suffering from Nirmals en Vidyakut que su hija sufra de la
hysteria. They wrote to Ramani Mohan asking if histeria. Ellos escribieron a Ramani Mohan la
they should send medicine, but he reassured
peticin si ellos deberan enviar la medicina,
them that Nirmal was well. Her sessions of
pero l les tranquiliz que Nirmal estaba bien.
Harinam in the house continued and she began Sus sesiones de Harinam en la casa siguieron y
assuming different yogic kriyas, or spontaneous ella comenz a asumir yogic diferente kriyas, o
postures. When she attended spiritual readings, posturas espontneas. Cuando ella asisti a
she would have to leave when she felt a bhva lecturas espirituales, ella tendra que marcharse
coming on and would stagger to her room. Other cuando ella sinti que un bhva vena a y se
members of the household began to see her
tambaleara a su cuarto. Otros miembros de la
differently. Kshetra Babu, seeing her in a red sari casa comenzaron a verla diferentemente. El
one day, prostrated himself before her and
Kshetra Babu, vindola en un sari rojo un da, se
addressed her as Dev Durga. Writing to his postr antes de ella y se dirigi a ella como
wife he said, I noticed Ramani Mohans wife. Dev Durga. Escribiendo a su esposa que l
She appeared like a burning lantern.119
dijo, Not a la esposa de Ramani Mohan. Ella
apareci como una linterna ardiente. 119
During the time in which Nirmal lived
Durante el tiempo en el cual Nirmal
with her husband at Ashtagrama, Ramani Mohan vivi con su marido en Ashtagrama, Ramani el
had reason to question whether he would ever Mohan tena la razn de poner en duda si l
have a normal, married relationship with his
tendra alguna vez una relacin normal, casada
wife. As soon as they began to live together,
con su esposa. Tan pronto como ellos
Ramani Mohan found a spiritual aura around comenzaron a vivir juntos, Ramani Mohan
his wife which precluded all worldly thoughts encontr una aura espiritual alrededor de su
from his mind. He accepted her as he found her: esposa que impidi todos los pensamientos
gentle, obliging and hardworking, but without a mundanos de su mente. l la acept cuando l la
trace of worldly feeling or desire.120 It is said encontr: suave, servicial y trabajador, pero sin
that when he first tried to approach Her
un rastro de sentimiento mundano o deseo. 120
physically, he supposedly received such a violent se dice que cuando l primero trat de acercarse
electric shock that he put for a time being all
a Ella fsicamente, l supuestamente recibi una
thought of a physical relationship out of his
sacudida elctrica tan violenta que l puso
mind. He seems to have initially thought that this durante un rato ser todo pensado de una relacin
was only a temporary condition. That Nirmal fsica loca. Parece que l ha credo al principio
was still such a child and that She would later que esto era slo una condicin temporal. Esto
become normal. But the marriage was never Nirmal todava era tal nio y que Ella se hara
physically consummated.121
ms tarde "normal". Pero el matrimonio nunca
fue fsicamente consumado 121
Surely his wife was devoted to him. She
Seguramente su esposa fue dedicada a l.
ate his left overs as prasd, did pranm to the Ella comi su overs izquierdo como prasd, hizo
water she used to wash his feet and drank it, and pranm al agua ella sola lavar sus pies y lo
would even eat a bit of the earth touched by his bebi, y comera hasta un poco de la tierra
feet before she took her meal. Ramani Mohan, tocada por sus pies antes de que ella tomara su
seeing these acts of service, remained charmed, comida. El Ramani Mohan, viendo estos actos
feeling always as if a small girl was near
del servicio, permaneci encantado, sintiendo

him.122 However, he wondered, since there siempre como si una pequea muchacha estaba
was nothing physically wrong with her, why was cerca de l. 122 Sin embargo, l se pregunt,
there no trace of worldly desire in her? Yet,
ya que all era fsicamente incorrecto nada con
simple-hearted and self-forgetful as he was, he ella, por qu no estaba all ningn rastro del
remained under the influence of some invisible deseo mundano en ella? An, cndido y
power, not knowing what it was and having
autodespistado como l era, l permaneci bajo
within himself a feeling of reverence as
la influencia de un poco de poder invisible, no
well.123 But sometimes, when talking to
sabiendo lo que era y teniendo dentro de l un
friends or relatives, he questioned the situation. sentimiento de la reverencia tambin. 123 Pero
Often they urged him to marry again.
a veces, cuando dirigindose a amigos o
parientes, l puso la situacin en duda. A
menudo ellos le impulsaron a casarse otra vez.
In 1916, when Nirmal was nearly
En 1916, cuando Nirmal era casi veinte,
twenty, she became seriously ill and was moved ella se hizo gravemente enferma y fue movida a
to her parents house at Vidyakut. When she left la casa de sus padres en Vidyakut. Cuando ella
Ashtagrama, everyone bid her farewell with
abandon Ashtagrama, cada uno ofreci su
tearful eyes. At Vidyakut, in greater solitude and despedida con ojos llorosos. En Vidyakut, en la
with fewer responsibilities, the bhvas and yogic mayor soledad y con menos responsabilidades,
kriyas that had come to her during her stay at
el bhvas y yogic kriyas que haba venido a ella
Ashtagrama continued. Later M said of her
durante ella se quedan en Ashtagrama seguido.
time there, In the dark, I sometimes perceived a Ms tarde M dijo de su tiempo all, En la
strange effulgence enveloping my body, and that oscuridad, yo a veces perciba un lustre extrao
light seemed to move about with time.124
que envuelve mi cuerpo, y que pareci que la luz
Some report that at that time Nirmal used to
se movi con el tiempo. 124 Algn informe que
cure the ailments of the sick people around
entonces Nirmal sola curar las dolencias de las
whenever she felt moved to by the divine
personas enfermas alrededor siempre que ella se
will.125
sintiera movida a por la voluntad divina
The Lila of Sdhana (1918-1924)
Lila de Sdhana (1918-1924)
In the spring of 1918, Ramani Mohan
En la primavera 1918, Ramani el Mohan
was transferred from Ashtagrama to Bajitpur to fue transferido de Ashtagrama a Bajitpur para
work as a law clerk for the estate of the nawab of trabajar como un oficinista de la ley para la finca
Bajitpur. After a brief visit to Atpara and her
del nawab de Bajitpur. Despus de una breve
sister-in-law, Nirmal joined him in Bajitpur.
visita a Atpara y su cuada, Nirmal le
She continued to fall into trance during krtan. acompa en Bajitpur. Ella sigui cayendo al
Once during krtan, she was sitting next to the trance durante krtan. Una vez durante krtan,
daughter of Ramani Mohans supervisor. Feeling ella se sentaba al lado de la hija del supervisor de
a bhva coming on, Nirmal called the girls
Ramani Mohan. Sintiendo un bhva que viene a,
mother saying, I do not know what my body is Nirmal llam el refrn de madre de la
doing. The superintendents wife fanned her
muchacha, No s lo que mi cuerpo hace. La
and sprinkled water on her, but soon Ramani
esposa del superintendente la abanic y roci el
Mohan was sent for to take her home.126As a agua en ella, pero pronto Ramani el Mohan fue
result, M later reported that her husband used llamado para tomar su casa 126As un resultado,
to take precautions to keep this secret from the M ms tarde relat que su marido sola tomar
neighbors. Whenever krtan was sung I was not medidas de precaucin para guardar este secreto
allowed to go outside. I used to roll along the
de los vecinos. Siempre que krtan fuera cantado

floor of the room. However, in spite of all

precautions, a rumor spread that Ramani
[Mohans] wife had been dancing during krtan
with a drum on her shoulder.127

no me permitieron ir fuera. Yo sola rodar a lo

largo del fondo del cuarto. Sin embargo, a pesar
de todas las precauciones, una extensin de
rumor que Ramani la esposa [del Mohan] haba
estado bailando durante krtan con un tambor en
su hombro. 127
In Bajitpur, Nirmal began to engage in
En Bajitpur, Nirmal comenz a tomar
intensive practice of sdhana as mantra
parte en la prctica intensiva de sdhana como la
repetition. While during the day she remained repeticin de mantra. Mientras durante el da ella
the serene and pleasant-spoken young
permaneci el ama de casa joven serena y dicha
housewife, at night she was a devout and
del modo agradable, por la noche ella era una
dedicated seeker (sadhakd) fully occupied with buscadora devota y dedicada (sadhakd)
the manifestations of the inner life.128After she totalmente ocupado con las manifestaciones de
had served her husband dinner around nine
la vida interior. 128After ella haba servido su
oclock, she would prepare the corner of the
comida de marido a eso de las nueve, ella
room for her worship, clean it, and purify it with preparara la esquina del cuarto para su
incense. While Ramani Mohan watched in
adoracin, la limpiara, y la purificara con el
awe,129 she would then sit in a perfect yogic
incienso. Mientras Ramani Mohan mir en el
posture on the floor in the corner of the room
temor, 129 ella se sentara entonces en una
and repeat the name of God. Sometimes her
postura yogic perfecta en el suelo en la esquina
body would spontaneously assume intricate
del cuarto y repetira el nombre de Dios. A veces
yogic postures and hand movements,
su cuerpo asumira espontneamente posturas
coordinated with the speed of respiration, which yogic intrincadas y movimientos de mano,
could vary from very fast to so slow as to be
coordinados con la velocidad de respiracin, que
almost nonexistent. It is said that at that time a podra variar de muy rpido para reducir la
bright light emanated from her body and
marcha tan para ser casi inexistente. Se dice que
therefore she often covered herself with a
entonces una luz brillante eman de su cuerpo y
cloth.130
por lo tanto ella a menudo se cubra de una tela.
130
Although Nirmal was performing these
Aunque Nirmal realizara estas prcticas
practices in the privacy of her own house, her en la intimidad de su propia casa, sus actividades
activities did not remain secret for long.
no permanecieron secretas mucho tiempo.
Through the apertures in the cane matting some Por las aberturas en la estera de caa algunas
people [saw] these marvellous movements and personas [vieron] estos movimientos
other actions performed by M, but no one
maravillosos y otras acciones realizadas por M,
understood the real importance of all this. Some pero nadie entendi la verdadera importancia de
believed that these actions were prompted by
todo esto. Unos creyeron que estas acciones
spirits or ghosts, others thought it was some kind fueron apuntadas por espritus o fantasmas, los
of disease. On the basis of their individual
otros crean que era una especie de enfermedad.
beliefs people came and advised [Ramani
Sobre la base de sus creencia individuales la
Mohan] to show M to some exorcist or
gente vino y aconsej [Ramani Mohan] para
physician.131
mostrar M a algn exorcista o mdico 131
When, even in the daytime, Sanskrit
Cuando, hasta en el da, los mantras
mantras and stanzas began to flow from
Snscritos y las estrofas comenzaron a fluir de
Nirmals lips in the presence of outsiders,
labios Nirmals en la presencia de forasteros,
Ramani Mohan decided to call in some spirit
Ramani Mohan decidi llamar a algunos

exorcists (ojhas) to try to put an end to the

exorcistas de espritu (ojhas) para tratar de
improper behavior of his wife.132 Two of
acabar con el comportamiento impropio de su
them, upon seeing her, recognized her spiritual esposa. 132 Dos de ellos, para verla,
attainment. They simply exclaimed Ma! Ma!, reconocieron su logro espiritual. Ellos
prostrated and went away. Once an exorcist
simplemente gritaron a la mam! Mam!,
came to see M at night and sat in one corner of postr y se march. Una vez que un exorcista
her room. M was seated in another corner. The vino para ver M por la noche y sentado en una
exorcist performed various kriyas and went
esquina de su cuarto. M fue asentado en otra
outside for a while. Then he returned and rilled a esquina. El exorcista realiz vario kriyas y fue
pipe with tobacco. Just as he was about to hand fuera un rato. Entonces l volvi y chorre un
the pipe to Bholanth, he nearly collapsed.
tubo con el tabaco. Cuando l estuvo a punto de
Bholanth supported him, yet the exorcist fell to dar el tubo a Bholanth, l casi sufri un
the ground and started moaning. Then he began colapso. Bholanth le apoy, an el exorcista se
saying, Ma! Ma! Nervously Bholanth
cay a la tierra y comenz a gemir. Entonces l
requested M, Please do something to pacify comenz a decir, mam! Mam!
this man. A strange condition became manifest Nerviosamente Bholanth solicit M, Por
in M-the man grew steady gradually. He
favor haga algo para pacificar a este hombre.
recovered by degrees and then bowed before M Una condicin extraa se hizo la manifestacin
and left. While leaving he said, This is not our en M el hombre se puso estable gradualmente.
work. She is verily Bhagavat Herself.133
l se recuper por grados y luego doblado antes
de M y se march. Marchndose l dijo, Esto
no es nuestro trabajo. Ella es verily Bhagavat
Ella misma. 133
At the same time, Ramani Mohan
Al mismo tiempo, Ramani Mohan
consulted with Dr. Mahendra Nandi of Klkach, consult con el doctor Mahendra Nandi de
a physician of great repute, who saw M and
Klkach, un mdico de la gran reputacin, que
said, These are all elevated states and not any vio M y dijo, stos son todos elevados estados
illness. Please do not expose her to the gaze of y no cualquier enfermedad. Por favor no la
all and sundry. After that Ramani Mohan
exponga a la mirada fija de todos sin excepcin.
stopped consulting people about Ms state.134 Despus de esto Ramani Mohan par a la gente
consultora sobre el estado 134 de M's
In Bajitpur, many recognized Nirmals
En Bajitpur, muchos reconocieron el
state as extraordinary. A friend, Usha, visited her estado de Nirmal's como extraordinario. Un
regularly, even though her mother-in-law did not amigo, Usha, la visit con regularidad, aunque
approve. Once she secretly brought her son, who su suegra no se aprobara. Una vez que ella en
was very ill, to receive Nirmals touch. He
secreto trajo a su hijo, que estaba muy enfermo,
recovered, and Usha was convinced that it was para recibir el toque de Nirmal's. l se
because of that touch. She would say, Do you recuper, y Usha estuvo convencido de que era
know, although you are so much younger, I feel debido a aquel toque. Ella dira, Haga usted
like calling you Mother!135 In anxiety one day, sabe, aunque usted sea tanto ms joven, tengo
Ramani Mohan sought out the advice of a
ganas de llamar usted Cuida como una madre!
venerated Vaishnava holy man. The holy man 135 En la ansiedad un da, Ramani Mohan
suggested that Nirmal might wear a tulsi mala busc el consejo de Vaishnava venerado hombre
around her neck to help her sdhana. When
santo. El hombre santo sugiri que Nirmal
Ramani Mohan told Nirmal, she asked him to podra llevar un tulsi mala alrededor de su cuello

inquire of the holy man whether japa

performed on a mala is better than the japa of
the mind. The holy man told Ramani Mohan
that a mala was not necessary and that there was
no reason to feel worried.136

para ayudar a su sdhana. Cuando Ramani

Mohan dijo Nirmal, ella le pidi preguntarse
del hombre santo si japa realizado en un mala
es mejor que el japa de la mente. El hombre
santo dijo a Ramani Mohan que un mala no era
necesario y que no haba ninguna razn de
sentirse preocupada 136
Once a Shkta guru came to Bajitpur
Una vez que un gur Shkta vino a
and, hearing of Nirmals condition, asked to see Bajitpur y, la audiencia de la condicin
her. The guru asked her to sit next to an image of Nirmals, pidi verla. El gur le pidi sentarse
Shiva. M reports, This body automatically
al lado de una imagen de Shiva. Los informes de
assumed yogic postures and spun around twice. M, Este cuerpo automticamente asumi
The Gurudeva observed this. Thereupon he kept posturas yogic y gir alrededor dos veces.
on sending me messages through others to the Gurudeva observ esto. Con eso l sigui
effect that he was a perfected soul and, if I so
envindome mensajes por otros en el sentido de
desired, he could be instrumental in
que l era un alma perfeccionada y, si yo tan
communicating to me the direct vision of God. I deseara, l podra contribuir decisivamente a la
merely listened to all those messages.137 The comunicacin a m la visin directa de Dios.
guru asked if he could perform Pj at their
Simplemente escuch todos aquellos mensajes.
house and they consented. At the end of the Pj 137 El gur pregunt si l podra realizar Pj
he decided to test Nirmal, asking her to sit on a en su casa y ellos consintieron. Al final de Pj
certain asana and perform the purification with l decidi probar Nirmal, pidindole sentarse en
water. M reports, I assumed the correct posture cierto asana y realizar la purificacin con el
automatically. My hands started performing
agua. Los informes de M, Asum la postura
certain kriyas. The Gurudeva became frightened correcta automticamente. Mis manos
and at once asked me to get up from the asana. comenzaron a realizar cierto kriyas. Gurudeva se
On another occasion, the guru started bragging hizo asustada e inmediatamente me pidi
that he had attained a certain yogic power called despertar del asana. En otra ocasin, el gur
Bagala Siddhi. Nirmal yelled, What, you have comenz a jactarse que l haba alcanzado un
attained Bagala Siddhil This is a complete lie! cierto poder yogic llamado Bagala Siddhi.
Ramani Mohan was very upset at his wifes
Nirmal grit, Qu, usted ha alcanzado Bagala
behavior, but the guru immediately broke down Siddhil Esto es una mentira completa! El
and confessed that he had, in fact, never attained Ramani Mohan estuvo muy disgustado en el
any spiritual powers. M reports, This body at comportamiento de su esposa, pero el gur
once furnished him with the details of mantras inmediatamente se estrope y admiti que nunca
and methods of worship required by him.138 haba alcanzado, de hecho, ningn poder
espiritual. Los informes de M, Este cuerpo
inmediatamente le amuebl por los detalles de
mantras y los mtodos de la adoracin requerida
por l. 138
From May 1922, there seemed to be a
A partir del mayo de 1922, pareci haber
significant intensification of Nirmals spiritual una intensificacin significativa de actividades
activities.139 It was as if she had assumed the 139 espirituales Nirmals que era como si ella
role of a Sdhik (a woman who practices
haba asumido el papel de un Sdhik (una
sdhana) in earnest. M reports, One day in
mujer quien prcticas sdhana) de veras.
Bajitpur, I went to bathe in a pond near the houseInformes de M, Un da en Bajitpur, fui para

where I lived. While I was pouring water over baarme en una charca cerca de la casa donde
my body, the kheyla [spiritual impulse]
viv. Mientras yo verta el agua sobre mi cuerpo,
suddenly came to me, How would it be to play el kheyla [el impulso espiritual] de repente vino
the role of a sdhakaV During her evening
a m, Como lo iba para deber desempear el
sessions, after her body assumed various yogic papel de un sdhakaV Durante sus sesiones de
postures and hand movements, she would sink la tarde, despus de que su cuerpo asumi varias
into deep meditation for hours, her body still and posturas yogic y movimientos de mano, ella se
motionless, sometimes like a rock and
hundira en la meditacin profunda durante
sometimes limp like a rag doll.140Thus, she
horas, su cuerpo todava e inmvil, a veces como
enacted the role of the sdhaka to perfection. It una roca y a veces cojeara como una mueca de
is to be called a role because even in this she
trapo. 140Thus, ella decret el papel del
remained self-sufficient, looking to nothing or sdhaka a la perfeccin. Debe ser llamado un
nobody outside herself. It was in the nature of a papel porque hasta en esto ella permaneci
manifestation, not an achievement.141
autosuficiente, no contemplando nada o a nadie
fuera de ella. Estaba en la naturaleza de una
manifestacin, no un logro. 141
Each night during namajapa, Nirmal
Cada noche durante namajapa, Nirmal
repeated the name of Hari, as her father had
repiti el nombre de Hari, ya que su padre la
taught her to do. Ramani Mohan, a devout
haba enseado hacer. El Ramani Mohan, Shkta
Shkta, apparently became perturbed by this. M devoto, por lo visto se hizo perturbado por esto.
says, One night Bholanth said to me, We are M dice, una noche Bholanth dijo a m, Somos
Shktas.Why do you always repeat Hari bol, Shktas. Por qu siempre repite usted a Hari
Hari bol? This is not fitting. I replied, Then Bol, Hari bol? Esto no cabe. Contest,
what should I chant? Jai Shiva Shankara, Vom Entonces qu debera yo cantar? Jai Shiva
Votn, Hara Hara? This body did not know any Shankara, Vom Votn, Hara Hara? Este cuerpo
mantras, so whatever came I voiced. Bholanth no saba ningn mantra, entonces
was satisfied and said: Yes, just recite this! So independientemente de lo que vino expres.
from then onwards Jai Shiva Shankara was
Bholanth estuvo satisfecho y dijo: S, slo
being recited . With the repetition of Jm
recite esto! Tan de entonces adelante Jai Shiva
Shiva Shankara [the various spontaneous yogic Shankara estaba siendo recitado. Con la
postures performed by this body] became even repeticin de Jm Shiva Shankara [varias
more intricate. So many different sanas, came posturas yogic espontneas realizadas por este
about of themselves, one after the other-such as cuerpo] se hicieron hasta ms intrincadas. Tantos
siddhasana, padmasana, gomukhi asana, etc.
sanas diferentes, ocurri de ellos, un despus
The strange thing was that while repeating the del otro - como el siddhasana, padmasana,
Name postures formed spontaneously and then, gomukhi asana, etc. La cosa extraa consista en
with an audible sound in the spinal column, this que repitiendo las posturas de Nombre formadas
body would straighten out naturally into a
espontneamente y luego, con un sonido audible
completely upright pose. There after the
en la columna vertebral, este cuerpo se arreglara
repetition of the Name would cease by itself and naturalmente en una postura completamente
some kind of absorption (tanmaya bhava)
derecha. All despus de que la repeticin del
ensued. 142
Nombre se cesara por s mismo y una especie de
absorcin (tanmaya bhava) sigui. 142
Nirmal became more and more
centered on the inner life, until this process of

Nirmal se hizo cada vez ms centrado

en la vida interior, hasta que este proceso de

interiorization culminated in an initiation, which interiorization culminara en una iniciacin, que

in this case was as unique as the spiritual
en este caso era tan nica como la disciplina
discipline which led up to it.143 One day in
espiritual que condujo a ello. 143 un da en el
July 1922, Ramani Mohan, under the advice of julio de 1922, Ramani Mohan, bajo el consejo de
his sister-in-law, suggested to Nirmal that she su cuada, sugerida a Nirmal que ella inicia ella
get herself initiated by the family guru as soon as misma por el gur de familia tan pronto como
possible.144A month later, on August 3, on the mes posible 144A ms tarde, el 3 de agosto, en la
full moon of Jhlan Prnim, a most
luna llena de Jhlan Prnim, el acontecimiento
extraordinary event occurred. M reports:
ms extraordinario ocurri. Informes de M:
Bholanth had had his evening meal. A hookah Bholanth haba tenido su cena. Un narguile fue
was got ready and given to him. He lay down
preparado y dado a l. l posa fumar y mirar lo
smoking and watching what I was doing. The
que yo haca. El cuidado con el cual yo haba
care with which I had wiped the floor of the
limpiado el fondo del cuarto y luego me haba
room and then sat down in an asana seemed
sentado en un asana pareci algo extrao para
somewhat unusual to him. But after watching for l. Pero despus de mirar un rato l se durmi.
a while he fell asleep. Here also, the curious
Aqu tambin, la cosa curiosa consiste en que el
thing is that the yajna and Pj that have to be yajna y Pj que tienen que ser realizados
performed during the initiation were
durante la iniciacin fueron espontneamente
spontaneously carried out by this body. The
realizados por este cuerpo. El yajna stali [buque]
yajna stali [vessel] was placed in front; all the fue colocado en el frente; todos varios
various ingredients necessary for the Pj, such ingredientes necesarios para el Pj, como
as flowers, fruit, water, etc. were already there; flores, fruta, agua, etc. estaban ya all; aunque no
although not everybody could see them, yet
cada uno pudiera verlos, an sin duda haba
there was no doubt about their actual existence. sobre su existencia actual. El mantra diksha
The diksha mantra emanated from the navel and eman del ombligo y fue pronunciado por la
was pronounced by the tongue. Then the mantra lengua. Entonces el mantra fue escrito por la
was written by the hand on the yajna vessel and mano en el buque yajna y Pj y el sacrificio de
Pj and fire sacrifice were duly performed over fuego fueron debidamente realizados sobre el
the mantra, that is to say all the rituals prescribed mantra, o sea pasaron debidamente por todos los
by the Shastras for diksha were duly gone
rituales prescribidos por Shastras para diksha.
through. Later when my fingers were moving to Ms tarde cuando mis dedos se movan para
count the japa, Bholanth woke up and saw me contar el japa, Bholanth se despert y me vio
perform japa.l45
realizar japa.l45
On another occasion M said of her
En otra ocasin M dijo de su iniciacin,
initiation, As the master (guru) I revealed the Como el maestro (gur) revel el mantra; como
mantra; as the disciple (shishya) I accepted it andel discpulo (shishya) lo acept y comenc a
started to recite it. The mantra now replaced the recitarlo. El mantra ahora sustituy los Nombres
Names of God which I had been repeating
de Dios que yo haba estado repitiendo antes, ya
earlier, as the realization dawned within me that que la realizacin albore dentro de m que el
the Master, the mantra, the Lord (ishta) and the Maestro, el mantra, el Seor (ishta) y el
disciple are One.146
discpulo son El que. 146
Soon after Nirmals self-initiation, her
Pronto despus de la autoiniciacin de
cousin, Nishikanta Bhattacarya, came to visit for Nirmal's, su primo, Nishikanta Bhattacarya,
a few days. He was shocked to witness the
vino para visitar durante unos das. l fue
extraordinary evening behavior of his cousin and impresionado atestiguar el comportamiento de la

decided one night to challenge her. As Nirmal tarde extraordinario de su primo y decidi una
was meditating, Nishikanta asked Ramani
noche desafiarla. Como Nirmal meditaba,
Mohan what his wife was doing. Nirmal, fully Nishikanta pregunt a Ramani Mohan lo que su
veiled, lifted the veil and, with a stern
esposa haca. Nirmal, totalmente velado,
expression, said, Oh, what do you want to
levant el velo y, con una expresin severa, dijo,
know? Nishikanta, taken aback, took a few
Ah, qu quiere usted saber? Nishikanta,
steps backward and asked respectfully, Who are desconcertado, tom unas medidas hacia atrs y
you? Nirmal asked, Were you frightened
pregunt respetuosamente, Quines son
seeing that bhva? She went on to say in an
usted? Nirmal pregunt, Fue asustado usted
indistinct tone, I am Mahadeva and Mahadevi viendo esto bhva? Ella continu a decir en un
[God and Goddess]. Then Ramani Mohan
tono indistinto, Soy Mahadeva y Mahadevi
asked, What are you doing? Nirmal replied, [Dios y Diosa]. Entonces Ramani Mohan
Sandhya and nama japa. Ramani Mohan said, pregunt, Qu hace usted? Nirmal contest,
You are not allowed to do that without proper Sandhya y nama japa. Ramani Mohan dijo,
initiation from a guru. Nirmal responded, I No le permiten hacer esto sin la iniciacin
conferred it on myself the night of Jhulan
apropiada de un gur. Nirmal respondi, Lo
Purnima. Ramani Mohan then asked his wife confer a m la noche de Jhulan Purnima. El
when he should take initiation and from whom. Ramani Mohan entonces pregunt a su esposa
Nirmal replied, It will be Wednesday, the
cuando l debera tomar la iniciacin y de
sixteenth Agrahayan. I will do it. She asked
quien. Nirmal contest, Ser el mircoles,
Ramani Mohan to go get Janaki Babu to confirm diecisis Agrahayan. Lo har. Ella pidi que
the date astrologically which he did. Jananki
Ramani Mohan para ir consiga que Janaki Babu
Babu was also was taken aback by Nirmals
confirme la fecha astrolgicamente que l hizo.
appearance and asked her who she was.
El Jananki Babu tambin era fue desconcertado
Nirmal replied with perfect composure, Puma por el aspecto Nirmals y le pregunt que ella
Brahma Narayana [The Absolute]. Janaki
era. Nirmal contest con la calma perfecta,
Babu told her that she was being naughty.
Puma Brahma Narayana [El Absoluto].
Nirmal replied, I am what I stated. You can Janaki Babu le dijo que ella era traviesa.
stick to your views. They asked Nirmal for
Nirmal contest, Soy lo que declar. Usted
proof. At that moment Mataji immediately
puede atenerse a sus opiniones. Ellos pidieron
started repeating many mantras and stotras and Nirmal la prueba. En aquel momento Mataji
there was a great change in Her Mahabhava
inmediatamente comenz a repetir muchos
which frightened both of them. Janaki Babu and mantras y stotras y haba un gran cambio de Su
Nishikanta slipped away quietly while [Ramani Mahabhava que asust a ambos. Janaki Babu y
Mohan] was directed to sit in front of Mataji.
Nishikanta se escabulleron silenciosamente
She then touched his Brahma Talu (center on top mientras [Ramani Mohan] fue ordenado
of the head). [He] immediately pronounced Om sentarse delante de Mataji. Ella entonces toc
and went into a deep trance for hours.147
su Brahma Talu (centro encima de la cabeza).
[l] inmediatamente pronunci Om y entr en
un trance profundo durante horas 147
When Janaki Babu and Nishikanta
Cuando Janaki Babu y Nishikanta
returned, they were worried about Ramani
volvieron, ellos estuvieron preocupados de
Mohan and prayed to Nirmal to restore him.
Ramani Mohan y rezaron a Nirmal para
She did, and Ramani Mohan reported that he had restaurarle. Ella hizo, y Ramani Mohan relat
had no body consciousness and had been filled que no haba tenido ningn conocimiento de

with indescribable bliss.

cuerpo y haba estado lleno de la felicidad

indescriptible.
In the months following her selfEn los meses despus de su
initiation, Nirmal
autoiniciacin, Nirmal
appeared a changed person even during the
aparecido una persona cambiada hasta durante
hours when she was not actually engaged in
las horas cuando ella realmente no fue
sdhana. She seemed withdrawn and there was a involucrada en sdhana. Ella pareci retirada y
far-away look on her face. The erstwhile popular haba una mirada lejana de su cara. La muchacha
girl began to be shunned by her neighbors. Her popular antigua comenz a ser rechazada por sus
companions and friends, puzzled and mystified, vecinos. Sus compaeros y amigos, dejados
tended to avoid her. Nirmal, on the other hand, perplejos y desconcertados, tendieron a evitarla.
welcomed this solitude. Now that she was left Nirmal, por otra parte, dio la bienvenida a esta
severely alone, she had more time to devote to soledad. Ahora que la abandonaron con
her sdhana.148
severidad solo, ella tena ms tiempo para
dedicar a su sdhana.148
Nirmals sdhana began to assume
El Nirmal's sdhana comenz a asumir
more concrete form. Although she had no
la forma ms concreta. Aunque ella no tuviera
previous knowledge of Sanskrit, Sanskrit hymns ningn conocimiento anterior de Snscrito, los
sprang spontaneously from her lips. When she himnos Snscritos saltaron espontneamente de
was performing intricate yoga sanas, her long sus labios. Cuando ella realizaba el yoga
hair sometimes became entangled with her limbs intrincado sanas, su pelo largo a veces se haca
and was torn out by the roots, yet she had no
enredado con sus miembros y fue arrancado por
sense of bodily pain. Of tentimes she would go las races, an ella no tena ningn sentido del
for long periods without food or drink.149 For dolor corporal. De tentimes ella ira durante
long hours she would be on the floor, her face perodos largos sin la comida o bebida 149
and body bathed in a light marvelous to
Durante horas largas que ella estara en el
behold.150
suelo, su cara y cuerpo se baaron en una luz
maravillosa para contemplar. 150
M later disclosed that in the months
M ms tarde revel que en los meses
following her self-initiation she traversed the despus de su autoiniciacin ella cruz los
paths of all religions and faiths apart from the caminos de todas las religiones y fe aparte de la
variety of forms of Hinduism. She had the
variedad de formas del Hinduismo. Ella tena el
kheyla to experience, as it were, the trials,
kheyla para experimentar, como era, los juicios,
hardships, and despairs of the pilgrim in search privaciones, y desesperacin del peregrino en
of God and also his state of blissful excitement. busca de Dios y tambin su estado del
A vast range of spiritual experience was
entusiasmo dichoso. Una variedad enorme de la
encapsulated within this short span of time for experiencia espiritual fue encapsulada dentro de
the benefit of all seekers of Truth.151
esta envergadura corta del tiempo a beneficio de
todos los buscadores de la Verdad 151
At night when the different stages of sdhana
Por la noche cundo las etapas diferentes de
were being manifested through this body, what a sdhana estaban siendo manifestadas por este
variety of experiences I then had! Sometimes I cuerpo, qu variedad de experiencias yo
used to hear distinctly Repeat this mantra.
entonces tena! A veces yo sola or claramente
When I got the mantra a query arose in me:
Repiten este mantra. Cuando consegu el
Whose mantra is this? At once the reply came: mantra una pregunta se levant en m: Mantra
It is the mantra of Ganesh or Vishnu or
de quin es esto? Inmediatamente la respuesta

something like that. Again the query came from vino: Es el mantra de Ganesh o Vishnu o algo
myself: How does he look? A form was
as. Otra vez la pregunta vino de m: Cmo
revealed in no time. Every question was met by mira l? Una forma fue revelada en seguida.
a prompt reply and there was immediate
Cada pregunta fue encontrada por una pronta
dissolution of all doubts and misgivings. One
respuesta y haba disolucin inmediata de todas
day I distinctly got the command: From today las dudas y las dudas. Un da claramente
you are not to bow down to anybody. I asked consegu la orden: De hoy usted no deben
my invisible monitor: Who are you? The reply doblarse abajo a nadie. Pregunt a mi monitor
came: Your Shakti (power). I thought that
invisible: Quines son usted? La respuesta
there was a distinct Shakti residing in me and
vino: Su Shakti (poder). Yo crea que haba
guiding me by issuing commands from time to Shakti distinto que reside en m y me dirige
time. Since all this happened at the stage of
publicando rdenes de vez en cuando. Ya que
sdhana, jnana was being revealed in a
todo esto pas en la etapa de sdhana, el jnana
piecemeal fashion. The integral knowledge
estaba siendo revelado de una moda poco
which this body was possessed of from the very sistemtica. El conocimiento integral del cual
beginning was broken, as it were, into parts and este cuerpo fue posedo a partir del mismo
there was something like the superimposition of principio estuvo roto, como era, en partes y
ignorance. After some time I again heard the haba algo como la superimposicin de
voice within myself which told me: Whom do ignorancia. Despus de algn tiempo otra vez
you want to make obedience to? You are
o la voz dentro de m que me dije: A quin
everything. At once I realized that the Universe quiere usted hacer la obediencia? Usted es todo.
was all my own manifestation. Partial
Inmediatamente realic que el Universo era toda
knowledge then gave place to the integral and I mi propia manifestacin. El conocimiento
found myself face to face with the One that
parcial entonces dio lugar a la integral y me
appears as many. It was then that I understood encontr cara a cara con El que que aparece tan
why I had been forbidden to bow to anyone.152 muchos. Precisamente entonces entend por qu
yo haba estado prohibido doblarme a cualquiera
152
It was also during this period that
Tambin era durante este perodo que
Nirmal began to display siddhis, or spiritual
Nirmal comenz a mostrar siddhis, o poderes
powers. A young friend of Ramani Mohans had espirituales. Un amigo joven de Ramani Mohan
been unable to have children, but did not want to haba sido incapaz de tener nios, pero no quiso
take another wife. According to M, he told his tomar a otra esposa. Segn M, l dijo a su padre
father that after this body would get up from her que despus de que este cuerpo despertara de su
asana after Pj he would touch my feet and
asana despus de Pj l tocara mis pies y
mentally pray for a son. [When he did this] he mentalmente rezara por un hijo. [Cuando l
at once fell down unconscious and therefore
hizo esto] l inmediatamente se cay
could not offer prayers. Hour after hour passed inconsciente y por lo tanto no poda ofrecer
but he did not return to his senses. [Ramani
rezos. Hora tras hora pasado pero l no volvi a
Mohan] became frightened and requested me to sus sentidos. [El Ramani Mohan] se hizo
see that he became alright. When after a long asustado y solicit que yo viera que l se hizo
interval he regained consciousness, he said it
alright. Cuando despus de un intervalo largo
was impossible to describe the blissful ecstasy l recobr el conocimiento, l dijo que era
he had been plunged in all the while. Even
imposible describir el xtasis dichoso en el cual
though he had been unable to pray for a son as l haba sido sumergido todo el rato. Aunque l
planned, yet, because it had been on his mind
hubiera sido incapaz de rezar por un hijo como

while touching me, he later did have

children.153

planeado, an, porque haba estado en su mente

tocndome, l ms tarde tena nios 153

Sometime later, there was a cholera

Algn da ms tarde, haba una epidemia
epidemic, and Ramani Mohan became critically de clera, y Ramani Mohan se hizo gravemente
ill. Nirmal, in her kheyla, declared, Let all enfermo. Nirmal, en su kheyla, declarado,
the fingernails on my left hand be destroyed and Dejan todas las uas a mi izquierda ser
may Pitaji recover! There was an immediate
destruidas y puede Pitaji recuperarse! Haba una
improvement, which led to a complete recovery. mejora inmediata, que llev a una recuperacin
A couple of days later, Matajis nails decayed
completa. Un par de das ms tarde, los clavos
and eventually dropped off.154
de Mataji decayeron y finalmente dejaron. 154
As Nirmal had said, five months from
Como Nirmal haba dicho, cinco meses
the day of her self-initiation was the day
a partir del da de su autoiniciacin era el da
designated for her initiation of Ramani Mohan, designado para su iniciacin de Ramani Mohan,
whom she had begun to call Bholanath, a name a quien ella haba comenzado a llamar
for Shiva. On that day Bholanth decided to
Bholanath, un nombre para Shiva. Durante aquel
maneuver it so that he could not be initiated. da Bholanth decidi maniobrarlo de modo que
He always used to have breakfast before leaving l no pudiera ser iniciado. l siempre sola
for the office. But on that day, in his anxiety, he desayunar antes de irse a la oficina. Pero durante
left without eating. At the appointed hour, M aquel da, en su ansiedad, l se march sin la
sent for him. He sent word that he would not
comida. A la hora designada, M llam a l. l
come. M replied that if he did not come, she
envi la palabra que l no vendra. M contest
would be compelled to go to the office herself. que si l no viniera, la obligaran a ir a la oficina
Hearing this, Bholanth turned up without delay, ella misma. Oyendo esto, Bholanth apareci sin
for he knew Ms nature very well. He was fully la tardanza, ya que l saba la naturaleza Ms
convinced that nothing was impossible for M. muy bien. l estuvo totalmente convencido de
When he came home, he saw M pacing up and que nada era imposible para M. Cuando l vino
down. Incantations were emanating from her
a casa, l vio M marcar el paso de arriba abajo.
lips.
Los conjuros emanaban de sus labios.
Ma gave him a dhoti to wear and told him to
La mam le dio un dhoti para gastarse y le dijo
bathe and come back. When he came after a
baarse y volver. Cuando l vino despus de un
bath, M told him to sit steadily on a small
bao, M le dijo sentarse constantemente en una
carpet. Bholanth assumed the posture indicated pequea alfombra. Bholanth asumi la postura
and from Ms holy mouth a bija mantra
indicada y de la boca santa Ms un mantra
emanated. M told Bholanth to repeat that very bija eman. M dijo a Bholanth repetir que
name, forbade him to eat meat and instructed
muy el nombre, le prohibi comer la carne y le
him to live a life of purity. Bholanth began to instruy de vivir una vida de pureza. Bholanth
live accordingly.155
comenz a vivir en consecuencia 155
A short time later, in January 1923,
Un poco tiempo ms tarde, en el enero de
Nirmal began a three-year period of silence, or 1923, Nirmal comenz un perodo de tres aos
mauna. She kept this silence very strictly,
del silencio, o mauna. Ella guard este silencio
refraining even from gestures or facial
muy estrictamente, abstenindose hasta de gestos
expressions. Once during this period, Ramani o expresiones de la cara. Una vez durante este
Mohans youngest brother, Jamini Kumar, came perodo, el hermano ms joven de Ramani
for a visit. He was very fond of Nirmal and was Mohan, Jamini Kumar, vino para una visita. l
depressed by her silence. He followed her
era muy aficionado a Nirmal y estuvo

everywhere, imploring her to speak to him. One deprimido por su silencio. l la sigui en todas
day Nirmal seated herself in a yogic posture
partes, implorndola para hablar a l. Un da
and drew an imaginary circle around herself. She Nirmal se asent en una postura yogic y dibuj
uttered some mantras and then, with an
un crculo imaginario alrededor de ella. Ella
indistinct voice, which gradually became
pronunci algunos mantras y entonces, con una
stronger, she spoke to her young brother-in-law, voz indistinta, que gradualmente se hizo ms
while sitting inside kundali. After she wiped off fuerte, ella habl a su cuado joven, sentndose
the circle in the same manner, she got up and
dentro kundali. Despus de que ella borr el
was silent again.156 On a few other occasions, crculo en la misma manera, ella despert y era
she followed the same procedure to temporarily silenciosa otra vez. 156 En unas otras
break her silence. She also stopped visiting other ocasiones, ella sigui el mismo procedimiento
peoples houses during this period.
para romper temporalmente su silencio. Ella
tambin dej de visitar las casas de otra gente
durante este perodo.
The Shahbagh Years: A Gathering of
Los Aos Shahbagh: Una Reunin de
Devotees (1924-1928)
Devotos (1924-1928)
In April 1924, Bholanth lost his post at
En el abril de 1924, Bholanth perdi su
Bajitpur and brought Nirmal to Dacca as he
puesto en Bajitpur y trajo Nirmal a Dacca
looked for new employment. Within a few days, cuando l busc el nuevo empleo. Dentro de
he secured a post as manager of the estate of
unos das, l asegur un correo como el gerente
Nawabzadi Pyari Banu, known as Shahbagh
de la finca de Nawabzadi Pyari Banu, conocido
Gardens. Soon after they moved into the
como Jardines de Shahbagh. Pronto despus de
managers three-room house, they were joined que ellos se movieron en la casa de tres cuartos
by Bholanths nephew, Ashu. Although Nirmal del gerente, ellos fueron afiliados por el sobrino
was still cooking and performing household
Bholanths, Ashu. Aunque Nirmal todava
tasks, she continued to observe silence and was cocinara y realizara tareas domsticas, ella
in states of trance and ecstasy much of the day. sigui observando el silencio y estaba en estados
Her states of bhava began to interfere more and de trance y xtasis la mayor parte del da. Sus
more with her work: While serving food, her estados de bhava comenzaron a interferir cada
hand would stop midway; while cleaning
vez ms con su trabajo: Sirviendo la comida, su
utensils at the pond, she would fall into the water mano se parara a mitad del camino; limpiando
and lie half-immersed in it for a long time; she utensilios en la charca, ella caera al agua y
would get scorched by the fire of the kitchen
mentira medio sumergida en ello mucho tiempo;
oven or imperil herself in other ways.157
ella sera chamuscada al lado del fuego del horno
Bholanth, fearing for her safety, asked his
de cocina o ponerse en peligro de otros modos.
widowed sister, Matar, to stay with them, along 157 Bholanth, que temen por su seguridad,
with her son, Amulya. In August, Nirmals
pidieron a su hermana enviudada, Matar,
youngest sister, Surabala, died at the age of
quedarse con ellos, junto con su hijo, Amulya.
sixteen. Bholanth, not understanding Nirmals En agosto, Nirmals la hermana ms joven,
absolute self-sufficiency,158 invited her
Surabala, muri a la edad de diecisis aos.
parents to join them at Shahbagh to lessen her Bholanth, no entendiendo Nirmals
anticipated grief. Thus, within a few month the autosuficiencia absoluta, 158 invit a sus
small house was full to overflowing.
padres a afiliarse a ellos en Shahbagh para
disminuir su pena esperada. As, dentro de unos
cuantos mes la cabaa estaba llena hasta el

desbordamiento.
During Nirmal and Bholanths stay at
Durante Nirmal y Bholanths se
Bajitpur, Nirmal had had a vision of a sacred quedan en Bajitpur, Nirmal haba tenido una
tree somewhere near Dacca and sensed was that visin de un rbol sagrado en algn sitio cerca
it was called a Siddheshvari tree. During their de Dacca y haba sentido era que fue llamado un
first few months at Shahbagh, Nirmal was
rbol de Siddheshvari. Durante sus pocos
taken by a childhood friend of Bholanth to visit primeros meses en Shahbagh, Nirmal fue
an ancient, overgrown Kl temple nearby
tomado por un amigo de infancia de Bholanth
Shahbagh called Siddheshvari. In front of the
para visitar un templo Kl antiguo, crecido
temple, Nirmal recognized the tree of her
demasiado Shahbagh cercano llamado
vision, now fallen to the ground. The sacred site Siddheshvari. Delante del templo, Nirmal
was reputed to be a siddhapith, or site where
reconoci el rbol de su visin, ahora cada a la
yogis had reached realization, and was
tierra. Se dijo que el sitio sagrado era un
associated with Shri Shankaracharya, the famous siddhapith, o sitio donde los yoguis haban
ninth-century philosopher.159 In September
alcanzado la realizacin, y tuvo que ver con Shri
1924, Nirmal told Bholanth that it was her
Shankaracharya, el filsofo 159 del noveno siglo
kheyla to stay at the Siddheshvari temple for a famoso En el septiembre de 1924, Nirmal dijo a
few days. Since Bholanth needed to work at
Bholanth que era su kheyla para quedarse en el
Shahbagh during the day, it was decided that
templo de Siddheshvari durante unos das. Ya
Dadamahashaya, Nirmals father, would stay que Bholanth tena que trabajar en Shahbagh
with her until Bholanth returned at night.
durante el da, se decidi que Dadamahashaya,
padre de Nirmal's, se quedara con ella hasta que
Bholanth volviera por la noche.
Nirmal spent her days at Siddheshvari
Nirmal gast sus das en Siddheshvari
in seclusion in the small back room of the
en el aislamiento en el pequeo cuarto trasero
temple. At night she would emerge to partake of del templo. Por la noche ella surgira para tomar
fruit with Bholanth and his friend, Baul
la fruta con Bholanth y su amigo, Baul
Chandra. On the eighth day, Nirmal asked
Chandra. Durante el octavo da, Nirmal pidi a
Bholanth to follow her out of the temple and Bholanth seguirla del templo y andar en una
walk in a northern direction to a small clearing. direccin del norte a un pequeo limpiado. Ella
She circumambulated a plot of ground, drew a circumambulated un complot de tierra, dibuj un
circle, and sat down facing south. Mantras began crculo, y sent el forro al sur. Los mantras
to spring from her lips. She placed her right hand comenzaron a saltar de sus labios. Ella coloc su
on the ground and leaned on it. What looked like mano derecha en la tierra y se inclin en ello. Lo
solid ground yielded to her hand, and her arm que pareci a la tierra slida cedida a su mano, y
plunged into the soil unimpeded. Bholanth
su brazo sumergido en el suelo libre. Bholanth
pulled out her arm and suggested that they leave. sac su brazo y sugiri que ellos se marchen. En
Just then, warm, reddish water sprang forth from ese momento, el agua caliente, rojiza salt
the hole. Nirmal asked Bholanth to put his
adelante del agujero. Nirmal pidi a Bholanth
hand in the hole, and when he did the reddish
poner su mano en el agujero, y cuando l hizo el
liquid gushed forth again. Later a brick platform lquido rojizo salido a borbotones adelante otra
was erected at this sacred site, and M used to sit vez. Ms tarde una plataforma de ladrillo fue
on the platform surrounded by her devotees.160 erigida en este sitio sagrado, y M sola sentarse
en la plataforma rodeada por sus devotos 160
The years at Shahbagh Gardens were
Los aos en Jardines Shahbagh fueron
characterized by the tremendous growth of the caracterizados por el crecimiento enorme del

circle of those devoted to Nirmal and by her

crculo de los dedicados a Nirmal y por su
resulting transformation into nandamay M. transformacin que resulta en nandamay M.
From the beginning of their stay at Shahbagh, Desde el principio de su permanencia en
Bholanth invited more and more people to meet Shahbagh, Bholanth invit cada vez ms a la
his extraordinary wife. Nirmal would first cook gente a encontrar a su esposa extraordinaria.
and serve the guests. After the guests had eaten, Nirmal cocinara primero y servira a los
she kept her head covered with a veil and came invitados. Despus de que los invitados haban
and sat near everybody only in obedience to
comido, ella guard a su cabeza cubierta de un
Bholanths orders. She would utter a couple of velo y vino y se sent cerca de cada uno slo en
sentences if necessary only with Bholanths
la obediencia a pedidos de Bholanth's. Ella
permission.161 Women, of course, had freer
pronunciara un par de oraciones si es necesario
access to Nirmal, but eventually Bholanth
slo con el permiso Bholanths. 161 Mujeres,
asked her to speak more freely to the men who por supuesto, tenan el acceso ms libre a
gathered for her darshan. It seemed as if
Nirmal, pero finalmente Bholanth le pidi
Bholanth intuitively knew that he must
hablar ms libremente a los hombres que se
disregard conventions and set aside all feelings juntaron para su darshan. Pareci como si
of possessiveness to make M accessible to the Bholanth intuitivamente saba que l debe
public.162As an increasing number of devotees desatender convenciones y poner todos los
gathered at Shahbagh, Nirmal warned her
sentimientos aparte de la posesividad para hacer
husband: You must think twice before opening M accesible al pblico. 162As un nmero
the doors to the world in this manner. Remember creciente de devotos se junt en Shahbagh,
that you will not be able to stem the tide when it Nirmal advirti a su marido: Usted debe
becomes overwhelming.163
pensar dos veces antes de abrir las puertas al
mundo en esta manera. Recuerde que usted no
ser capaz de contener la marea cuando se hace
aplastante. 163
But Bholanth continued to invite
Pero Bholanth sigui invitando a la
people. The people attracted to the young
gente. La gente atrajo a nandamay joven M
nandamay M were primarily bhadraloks, or eran principalmente bhadraloks, o genterespectable, educated people-professors, civil
profesores respetable, culta, funcionarios, los
servants, doctors-many of whom were not
doctores muchos de los que no eran religiosos
previously religious. However, their contact with antes. Sin embargo, su contacto con Nirmal los
Nirmal transformed them from worldly people transform de la gente mundana en devotos. Se
into devotees. One devotee, Usha Didi, is
relata que un devoto, Usha Didi, ha dicho a
reported to have said to Nirmal during her first Nirmal durante su primer ao en Shahbagh,
year at Shahbagh, I have a desire to call you
Tengo un deseo de llamarle M. No me siento
M. I do not feel sisterly towards you. I feel you de hermana hacia usted. Siento que usted es una
are a mother to me. M replied, Not you alone. madre a m. M contest, No usted solo. Un
One day many people of the world will call this da muchas personas del mundo llamarn este
body M.164 And so it was, more and more
cuerpo M. 164 Y entonces era, cada vez ms la
people came to see Nirmal as their M. Two of gente vino para ver Nirmal como su M. Dos de
her most famous devotees met M within a year sus devotos ms famosos encontraron M dentro
or two of her coming to Shahbagh. Shri
de un ao o dos de su llegada a Shahbagh. Shri
Jyotishchandra Rai, fondly called Bhaiji
Jyotishchandra Rai, Bhaiji afectuosamente
(brother) and considered by all devotees as
llamado (hermano) y considerado por todos los
coming nearest to understanding Ms
devotos como la llegada el ms cercano al

personality,165 met her in Shahbagh at the end entendimiento de la personalidad de M's, 165
of 1924. Gurupriya Dev, Ms lifelong
la encontr en Shahbagh al final de 1924. El
attendant, came to Shahbagh to meet M with Gurupriya Dev, Ms asistente de toda la vida,
her father, Shashanka Mohan Mukhopadhyaya, a vino a Shahbagh para encontrar M con su
retired civil surgeon in December 1925.
padre, Shashanka Mohan Mukhopadhyaya, un
cirujano civil jubilado en el diciembre de 1925.
During Ms years at Shahbagh, people
Durante aos Ms en Shahbagh, la gente
in Dacca held varying theories about who she en Dacca sostuvo teoras variadas sobre a quin
was. Simple people believed that she was an
ella era. La gente simple crey que era una
incarnation of Kl and often called her Manusha encarnacin de Kl y a menudo llamaba su
Kl, or Kl in human form. More
Manusha Kl, o Kl en la forma humana. La
sophisticated people believed that she was a self- gente ms sofisticada crey que era un ser
realized being of extraordinary spiritual
autorealizado del poder 166 espiritual
power.166 Most people came to meet her out of extraordinario la Mayor parte de personas
a desire to be in her powerful spiritual presence. vinieron para encontrarla de un deseo de estar en
Some came for instructions, while others came su presencia espiritual potente. Unos vinieron
for cures to ailments. Ordinarily M would say, para instrucciones, mientras los otros vinieron
Pray to God. He will do what is best for his
para curas a dolencias. Generalmente M dira,
patient. Occasionally, when Bholanth imploredRece a Dios. l har lo que es el mejor para su
M to cure someones illness, M would take on paciente. De vez en cuando, cuando Bholanth
that illness and Bholanth became convinced implor M para curar la enfermedad de alguien,
not to ask her.167
M tomara aquella enfermedad y Bholanth se
hizo convencido de no preguntarle. 167
Once the head trustee of the Nawabzadis
Una vez que el fideicomisario principal
estate invited Bholanth and M to dinner and de la finca de Nawabzadi invit Bholanth y M
asked M to help the Nawabzadi win a legal
a la comida y pidi a M ayudar a Nawabzadi a
case. M agreed but placed a hot coal in her
ganar una causa judicial. M concord, pero
hand, later explaining, If yogic powers are used coloc un carbn caliente en su mano, ms tarde
deliberately [for worldly gain], then the sadhaka explicando, Si los poderes yogic son usados
has to perform penance (prayashcitta) for it.168deliberadamente [para la ganancia mundana],
Another time Bholanth asked M, If it makes entonces el sadhaka tiene que realizar la
no difference to you what you eat, can you eat penitencia (prayashcitta) para ello. 168 Otra
some of this chili powder? M put a handful of vez Bholanth pregunt a M, Si esto no hace
the powder in her mouth and went about her
ninguna diferencia de usted qu usted coma,
housework, with no change of expression.
puede usted comer un poco de este polvo de
Bholanth subsequently suffered from several chile? M ponen un puado del polvo en su
days of bloody dysentery, which M dutifully boca y fueron sobre su trabajo de casa, sin el
nursed him through, remarking, I have
cambio de la expresin. Bholanth
requested you so many times not to test me like posteriormente sufri a partir de varios das de la
this. Bholanth responded, I shall not do it
disentera sangrienta, por la cual M
again.169
diligentemente le cuid, comentando, He
solicitado que usted tantas veces no me pruebe
como esto. Bholanth respondi, No lo har
otra vez. 169
In 1925, some devotees requested that
En 1925, algunos devotos solicitaron que
M perform the Kl Pj, the yearly worship of M realicen el Kl Pj, la adoracin anual de

the Divine Mother in her manifestation as Kl. la Madre Divina en su manifestacin como Kl.
M reluctantly agreed, and the Pj held at
M de mala gana estuvo de acuerdo, y el Pj
Siddheshvari came to be Ms first public
sostenido en Siddheshvari vino para ser Ms
appearance. Bhaiji reports, An image of Kl was primera aparicin en pblico. Bhaiji hace un
brought. Sri M sat on the ground in a
informe, Una imagen de Kl fue trada. El Sri
meditative posture in absolute silence. Then like M se sent por la tierra en una postura
one overwhelmed with devotion, She started the meditativa en el silencio absoluto. Entonces
Pj, chanting mantras and placing flowers with como un abrumado con el lealtad, Ella comenz
sandal paste upon Her own head instead of on el Pj, cantando mantras y colocando flores con
the image. All Her actions appeared to be like a la pasta de sandalia sobre Su propia cabeza en
dolls movements, as if some invisible hand
vez de en la imagen. Todas Sus acciones
were using Her body as a pliant tool for the
parecieron parecer a los movimientos de una
expression of the Divine. Occasionally some
mueca, como si alguna mano invisible usaba Su
flowers were strewn on the statue of Kl. In this cuerpo como un instrumento flexible para la
manner the Pj was performed.
expresin del Divino. De vez en cuando algunas
flores fueron esparcidas en la estatua de Kl. En
esta manera el Pj fue realizado.
A goat was to be sacrificed. It was bathed in
Una cabra deba ser sacrificada. Fue baado en
water. When it was brought to Mother, She took el agua. Cuando fue trado a la Madre, Ella lo
it on Her lap and wept as She stroked its body tom en Su regazo y llor cuando Ella acarici
gently with Her hands. Then she recited some su cuerpo suavemente de Sus manos. Entonces
mantras, touching every part of the animals
ella recit algunos mantras, tocando cada parte
body and whispered something into its ear. Theredel cuerpo del animal y susurr algo en su odo.
after She worshipped the scimitar with which the All despus de que Ella ador la cimitarra con
goat was to be sacrificed. She prostrated Herself la cual la cabra deba ser sacrificada. Ella se
on the ground, placing the knife upon Her own postr por la tierra, colocando el cuchillo en Su
neck. Three sounds like the bleating of a goat
propio cuello. Tres parece a que el balido de una
came from Her lips. Afterwards when the animal cabra viniera de Sus labios. Despus cuando el
was sacrificed, it neither moved nor uttered a
animal no fue sacrificado, esto ni movido, ni
cry, nor was there any trace of blood upon the pronunciado un grito, tampoco haba cualquier
severed head or body. Only with great difficulty rastro de la sangre sobre la cabeza cortada o
one single drop of blood was at last drawn from cuerpo. Slo con la gran dificultad una gota sola
the animals carcass. All that time Sri Ms face de la sangre fue por fin dibujada de la res del
glowed with an intense uncommon beauty and animal. Todo aquel tiempo Sri Ms cara brill
throughout the ceremony there was a spell of
con una belleza poco comn intensa y durante la
great sanctity and deep absorption over all
ceremonia haba una ortografa de gran santidad
people present.170
y absorcin profunda sobre toda la gente
presente 170
Subsequently M would perform Kl
Posteriormente M realizara Kl Pj
Pj without the customary animal sacrifice,
sin el sacrificio de animal acostumbrado,
saying that the true meaning of animal sacrifice diciendo que el sentido verdadero de de
was sacrificing ones lower (animal) nature, sacrificio de animal sacrificaba de alguien ms
living up to the fact that it was mans destiny to abajo (animal) naturaleza, cumpliendo con el
raise himself to his inherent divine status.171 hecho que era el destino del hombre para criarse
a su estado divino inherente. 171
Another incident took place at this first
Otro incidente ocurri en este primer

public Pj. At a certain point in the ceremony, Pj pblico. A un cierto punto en la ceremonia,
there arose a sudden violent storm. M seemed all se levant una tormenta violenta repentina.
to have become one with the very spirit of the Pareci que M se ha hecho un con el mismo
storm and got up from her seat in the hollow espritu de la tormenta y despert de su asiento
swaying to the rhythm of the raging hurricane en el hueco que se balancea al ritmo del huracn
outside.172 Ms niece, Labanya, rushed
furioso fuera. 172 sobrina Ms, Labanya,
forward and put both her arms around M and corri adelante y puso tanto sus armas alrededor
then fell away, unnoticed. People had begun to de M como luego desapareci, desapercibida.
sing kirtan and followed the entranced M
La gente haba comenzado a cantar kirtan y
outside into the blowing rain. When the storm haba seguido M encantado fuera en la lluvia
subsided, Labanya was found lying in a pool of sopladora. Cuando la tormenta se hundi,
mud and water, ecstatically singing, Haribol, Labanya fue encontrado estando en un fondo de
Haribol. Even after a change of clothes, she
barro y agua, con xtasis canto, Haribol,
seemed bewitched. Her mother, Pramoda, was Haribol. Incluso despus de un cambio de ropa,
angry with her and M and insisted that M
ella pareci encantada. Su madre, Pramoda, era
bring Labanya back to normalcy. M took
enojada con ella y M e insisti que M
Labanya into another room and told Didi that the devuelvan Labanya a la normalidad. M tom
girls state had resulted from her having touched Labanya en otro cuarto y dijo a Didi que el
M right before the krtan had begun. M said, estado de la muchacha haba resultado del que ha
Look, this state of bliss is coveted by sadhakas. tocado M directamente antes de que el krtan
She has come by it so naturally, but what can I hubiera comenzado. M dijo, Mire usted, este
do? Her mother is so determined not to allow
estado de la felicidad es deseado fervientemente
any of this.173 M then touched Labanya and por sadhakas. Ella lo ha adquirido tan
tried to quiet her down. After three days she
naturalmente, pero qu puedo hacer? Su madre
returned to normal.174
es tan decidida a no permitir cualquier de esto.
173 M entonces tocaron Labanya y trataron de
calmarla abajo. Despus de tres das ella volvi
al normal 174
In January 1926, a krtan party was held
En el enero de 1926, un partido krtan
at Shahbagh to celebrate the solar eclipse, or
fue credo en Shahbagh celebrar el eclipse solar,
uttarayan sankranti. It was at krtan that M first o uttarayan sankranti. Estaba en krtan que M
displayed full bhva in public.The krtan started primero mostr bhva lleno en pblico. El krtan
at 10 A.M. while M was placing vermilion
comenz a las 10:00 mientras M colocaba el
bindis, or dots, on the womens foreheads. Bhaiji bermelln bindis, o puntos, en las frentes
reports, Suddenly the vermilion case dropped
femeninas. Bhaiji hace un informe, de Repente
from Her hand. Her body sank down flat to the el caso bermejo se cay de Su mano. Su cuerpo
ground and began to roll on it. Then she slowly hundi abajo el piso a la tierra y comenz a
rose and stood on Her two big toes. Both hands rodar en ello. Entonces ella despacio se levant y
were raised straight up, Her head slightly tilted estuvo de pie en Sus dos dedos gordos del pie.
to one side and a little backwards, and Her
Ambas manos fueron levantadas directamente,
radiant eyes stared with a steady gaze towards Su cabeza ligeramente inclinada a un lado y un
the far end of the sky. A little later she began to poco hacia atrs, y Sus ojos radiantes miraron
move in that posture. Her body appeared to be fijamente con una mirada fija estable hacia el
filled with a heavenly presence. She paid no
extremo lejano del cielo. Un poco ms tarde ella
heed to Her clothes hanging loosely on her
comenz a moverse a aquella postura. Su cuerpo
person. No one had the inclination to stop her. pareci estar lleno de una presencia divina. Ella

Her whole body danced on with measured beats no hizo caso de Su ropa que cuelga sueltamente
in a most delicate way and reached the placed en su persona. Nadie tena la inclinacin de
where krtan was going on.175
pararla. Su cuerpo entero bail en con latidos
mesurados del modo ms delicado y alcanzado
el colocado donde krtan iba en 175
Gurupriya Dev continues,
El Gurupriya Dev sigue,
M began to revolve in the midst of the krtan M comenz a girar en medio de los cantantes
singers. Her eyes were turned upward without a krtan. Sus ojos fueron girados ascendentes sin
flicker of the eyelids, her face was shining with a un parpadeo de los prpados, su cara brillaba con
supernatural glow, and her whole body was
un brillo sobrenatural, y su cuerpo entero fue
covered with a blood-red effulgence. Suddenly, cubierto de un lustre sanguneo. De repente,
as we were watching her, she fell onto the
como la mirbamos, ella se cay en la tierra de
ground from the standing position. But it did not la posicin permanente. Pero no pareci que
seem that she was hurt even slightly. As I have hicieron dao a ella hasta ligeramente. Como he
said, it was as if her body were moved by the
dicho, era como si su cuerpo fue movido por el
wind. It seemed to have rolled to the ground
viento. Pareci que ha rodado a la tierra junto
along with the breeze. As it fell, the body started con la brisa. Como esto se cay, el cuerpo
rotating fast just like a leaf or a paper blown
comenz a girar rpido justo como una hoja o un
about by a cyclone. We tried to hold down the papel hecho volar sobre por un cicln. Tratamos
body but it was impossible to control that speed. de dominar el cuerpo pero era imposible
After awhile, M became still and sat up. Her
controlar aquella velocidad. Despus un rato, M
eyes were closed and she was seated in a yogic todava se hizo y se sent. Sus ojos estuvieron
posture, steady, grave, motionless. A little
cerrados y ella fue asentada en una postura
later she started roaming around, singing, first yogic, estable, grave, inmvil. un poco ms
softly and the loudly and clearly Hare Murare tarde ella comenz a vagar alrededor, canto,
Madhu Kaitabhare, Gopala Govinda Mukunda primero suavemente y la en voz alta y
Shaure. What a beautiful voice it was! Even claramente Liebre Murare Madhu Kaitabhare,
to this day, the hairs of my body stand on end at Gopala Govinda Mukunda Shaure. Cul
that remembrance. Everything was new.
una voz hermosa era! Incluso hasta este da, los
Everyone was witnessing for the first time this pelos de mi cuerpo estn de pie durante el final
bhva of M which had remained very secret all en aquella conmemoracin. Todo era nuevo.
these days M sat quietly for awhile, then her Cada uno atestiguaba por primera vez este
body fell to the ground. There was no pulsation bhva de M que haba permanecido muy
at all, the breathing was very faint and slow. The secreto todos estos das M sentado
eclipse was over.176
silenciosamente para un rato, entonces su cuerpo
se cay a la tierra. No haba ninguna pulsacin
en absoluto, la respiracin era muy dbil y lenta.
El eclipse era terminado
From this day on, M suggested that
A partir de este da en, M sugiri que
krtan be performed every night at Shahbagh
krtan sean realizados cada noche en Shahbagh
and, therefore, more and more people witnessed y, por lo tanto, cada vez ms la gente atestigu
her countless states of bhva.177 Additionally, sus estados innumerables de bhva. 177
it was around this time that M began to speak Adems, estaba a este tiempo que M comenz a
more openly. At such times her shyness as a
hablar ms abiertamente. En tales tiempos su
daughter-in-law had totally disappeared, [and] timidez ya que una nuera haba desaparecido

she was speaking in a firm voice.178

totalmente, [y] ella hablaba de una voz firme.

178
By October 1926, M had become
Hacia el octubre de 1926, M se haba
widely known and Shahbagh was swarming with hecho extensamente conocido y Shahbagh
more and more people every day.179 Her
enjambraba con cada vez ms la gente cada da.
devotees asked Bholanth to persuade M to
179 Sus devotos pidieron a Bholanth persuadir
perform Kl Pj once again, as M was
M a realizar Kl Pj otra vez, ya que M
refusing their request. The day before the Pj, rechazaba su solicitud. El da antes del Pj, M
M told Bholanth, As they are so eager to
dijo Bholanth, Ya que ellos estn tan
celebrate the Pj, you may officiate as priest. impacientes por celebrar el Pj, usted puede
Preparations were made and a statue procured. ejercer como el sacerdote. Las preparaciones
When the ceremony was to begin, M sat down fueron hechas y una estatua conseguida. Cuando
to perform the Pj. Gurupriya Dev reports,
la ceremonia deba comenzar, M sentado para
After performing the Pj for a little while, she realizar el Pj. Gurupriya Dev informes,
suddenly got up, and looking at Bholanth, said, Despus de realizar el Pj durante poco tiempo,
I shall sit, you do the Pj! She laughed
ella de repente despert, y mirando Bholanth,
loudly, and in a trice [a split second] swept
dijo, Me sentar, usted hace el Pj! Ella se
though the crowd and sat leaning against the
ri en voz alta, y en un santiamn [una fraccin
image of Kl. In a moment the cloth on Ms de segundo] barrido aunque la muchedumbre y
body slipped down. Her tongue protruded.
sentara apoyarse contra la imagen de Kl. En
Father started calling out loudly, M, Ma!
un momento la tela en el cuerpo Ms baj
Bholanth, seated on the asana for worship, was abajo. Su lengua sobresali. El padre comenz la
offering flowers with both hands. In a moments vocacin en voz alta, M, Massachusetts!
time, the tongue went in and M lay down with Bholanth, asentado en el asana para la
her face to the ground. saying Everybody adoracin, ofreca flores de ambas manos. En un
shut your eyes. After a long time, on
momento, la lengua entr y M posan con su
Bholanths command, everyone opened their cara a la tierra. refrn Cada uno cerr sus
eyes and saw that M was sitting near the image ojos. Despus de mucho tiempo, a la orden
of Kl. What a divine, blissful countenance,
de Bholanth's, cada uno abri sus ojos y vio que
glorious like the Queen of all goddesses! Her
M se sentaba cerca de la imagen de Kl. Qu
entire body was covered with flowers. Bholanth semblante tan divino, dichoso, glorioso como la
was worshipping M with flowers and bel
Reina de todas las diosas! Su cuerpo entero fue
leaves. A little later the Pj was finished.180 cubierto de flores. Bholanth adoraba M con
hojas de Bel y flores. Un poco ms tarde el Pj
fue terminado 180
Early the next morning, M arranged for
Temprano en la prxima maana, M
the sacred fire, which normally would have been hizo los arreglos para el fuego sagrado, que
extinguished, to be tended in Kls room. She normalmente habra sido extinguido, para ser
said, The fire of a Mahayajna [Vedic sacrificial tendido en el cuarto Kls. Ella dijo, El fuego
fire] will be lighted from this fire, which it was de Mahayajna [El fuego de sacrificio vdico]
in Varanasi in 1946, twenty years later. M
ser encendido de este fuego, que estaba en
initiated another change in the conventional
Varanasi en 1946, veinte aos ms tarde. M
Pj: The statue of the goddess, which is
inici otro cambio de Pj convencional: La
normally immersed after the Pj, was retained estatua de la diosa, que es normalmente
at Ms request and remained intact although it sumergida despus del Pj, fue retenida por la

was moved five subsequent times.

solicitud de M's y permaneci intacta aunque

fuera movido cinco veces subsecuentes.
During this same period of time, M
Durante este mismo perodo de tiempo,
displayed less and less interest in her physical M mostr menos y menos inters a su cuerpo
body. She needed people to keep watch on her fsico. Ella necesit a la gente para guardar el
and explained, See, I cannot differentiate
reloj en ella y explic, Ver, no puedo distinguir
properly between fire and water. If you people correctamente entre fuego y agua. Si usted la
can look after this body, it will remain, otherwise gente puede cuidar de este cuerpo, permanecer,
it will be destroyed.181So look after her they por otra parte ser destruido. 181So cuidan de
did. The self-imposed regulations in Ms diet ella ellos hicieron. Las normas impuestas a s
changed from day to day. For a period of time, mismo en la dieta Ms cambiaron al da. Para el
she would eat only two or three grains of rice a periodo del tiempo, ella comera slo dos o tres
day, or she would eat only fruit which had fallen granos de arroz un da, o ella slo comera la
from the trees, or only food eaten off the floor. Infruta que se haba cado de los rboles, o slo
January 1926, M was feeding Gurupriya Dev, comida corroda el suelo. En el enero de 1926,
or Didi, as she was affectionately called, some M alimentaba Gurupriya Dev, o Didi, como
fish curry off her plate and laughingly said,
ella fue afectuosamente llamada, algn curry de
Today I have fed you. In the future you will
pescado de su plato y rindose dijo, Hoy le he
feed me. Some weeks later Ms eating with alimentado. En el futuro usted me alimentar.
her own hands stopped once and for all. She
Algunas semanas ms tarde Ms que come de
had been eating a meal at the house of a devotee sus propias manos se par de una vez para
and felt that her hand was not going towards
siempre. Ella haba estado comiendo una
her mouth but was bending downwards.182
comida en la casa de un devoto y sinti que su
The task of feeding her from this day forward mano no iba hacia su boca, pero se doblaba hacia
usually fell to Didi.
abajo. 182 La tarea de alimentarla a partir de
este da adelante por lo general se caa a Didi.
Caring for M, however, was not always
Sentir cario por M, sin embargo, era no
a straightforward task. Sometimes she would eat siempre una tarea franca. A veces ella comera
normally for a few days, and then she would eat normalmente durante unos das, y luego ella no
nothing at all for a while. She would say, Do comera nada en absoluto un rato. Ella dira, No
not put any food into my mouth. If you do, it
ponen ninguna comida en mi boca. Si usted
will be harmful to you.183 She continually
hace, ser daino a usted. 183 Ella
placed restrictions on what she would eat or
continuamente colocaba restricciones de lo que
drink. Once M went without even drinking
ella comera o bebera. Una vez que M fue sin
water for twenty-three days.184 Another time la hasta agua potable durante veintitrs das 184
Didi forgot to take the bones out of some fish
Otro tiempo Didi olvid de tomar los huesos de
that she was feeding M and M obediently ate un poco de pescado que ella alimentaba M y
the fish, bones and all. Didi reports that it always M obedientemente comi el pescado, huesos y
seemed as if she were absolutely unaware of todos. Didi relata que siempre pareca como si
whom I had fed and what she had eaten.185
ella era absolutamente inconsciente de a quien
Sometimes she would eat enormous quantities of yo haba alimentado y lo que ella haba comido.
food without stopping. Once when a devotee
185 a Veces ella comera cantidades enormes de
feeding her finally asked M if she wanted still la comida sin la parada. Una vez cundo un
more, M said, First you ask me to eat, but no devoto que alimenta su M finalmente
sooner do I start than you tell me to stop! What preguntado si ella quisiera todava ms, M dijo,
am I to do?186
Primero usted me pide comer, pero hacer

apenas comienzo que usted me dice pararme!

Qu debo hacer? 186
Indeed, there were times when M went
En efecto, haba tiempos cuando M
into such states that her devotees gave up all
entr en tales estados que sus devotos dejaron
hope for her life. One day in 1926, Didi reports toda la esperanza de su vida. Un da en 1926,
that M was sitting in samdhi, and her body
Didi relata que M se sentaba en samdhi, y su
turned black and no pulse could be felt. Didi
cuerpo se hizo negro y ningn pulso podra ser
remembered M had once said, If the kheyla sentido. Didi record que M haba dicho una
to return into the body is not present when the vez, Si el kheyla para volver en el cuerpo no
body is in that state, the whole game may be
est presente cuando el cuerpo est en aquel
over, therefore it is only your intense yearning estado, el juego entero puede ser terminado, por
which makes me return. If such a state
lo tanto es slo su ansia intensa que me hace
occurs, then keep your hand on any part of my volver. Si tal estado ocurre, entonces guarde
body and repeat the name of God mentally.
su mano en cualquier parte de mi cuerpo y repita
Didi did that, and M eventually returned. Other el nombre de Dios mentalmente. Didi hizo esto,
times, she and Bholanth resorted to vigorous y M finalmente volvi. Otros tiempos, ella y
rubbing of Ms body to bring her out of
Bholanth recurrieron al frotamiento vigoroso
unnatural rates of breathing or stiffness of the del cuerpo Ms para traerle de precios poco
body.187One time M demonstrated her
naturales de la respiracin o rigidez del tiempo
detachment from the body by placing a hot coal de cuerpo 187One M demostr su separacin
on her foot and reporting, I was not aware of del cuerpo colocando un carbn caliente en su
any pain. It looked like nothing but fun; with
pie y reportaje, Yo no era consciente de ningn
great joy I watched what the poor coal was doing dolor. Esto pareci solamente a la diversin; con
on my foot.188
la gran alegra mir lo que el carbn pobre haca
a mi pie. 188
By the end of 1926, the sdhana phase
Hacia el final de 1926, el "sdhana fase
of Ms life was coming to a close. She was
de la vida Ms vena a un final. Ella comenzaba
beginning the life of ceaseless travel which was la vida de viajes incesantes que deban
to characterize the last fifty-six years of her life, caracterizar los cincuenta y seis aos pasados de
following her kheyla as it took her all over
su vida, despus de su kheyla ya que esto le
India. Her travels began with a trip to Deogarh tom por todas partes de India. Sus viajes
in Bihar in May 1926. In the early spring of
comenzaron con un viaje a Deogarh en Bihar en
1927, the Kumbha Mel festival189 was being el mayo de 1926. A principios de la primavera
held in Haridwar, Uttar Pradesh. M,
1927, el Kumbha Mel festival189 estaba siendo
accompanied by Bholanth, her parents, and a sostenido en Haridwar, Uttar Pradesh. M,
party of devotees, traveled to the festival by way acompaado por Bholanth, sus padres, y un
of Calcutta and Varanasi, where many new
partido de devotos, viaj al festival por va de
people took her darshan. While in Haridwar, M Calcuta y Varanasi, donde muchas nuevas
ordered Didi and her father to stay there for three personas tomaron su darshan. Mientras en
months to do sdhana. When M returned to
Haridwar, M orden que Didi y su padre se
Shahbagh, the crowds continued to increase.
quedaran all durante tres meses para hacer
sdhana. Cuando M volvi a Shahbagh, las
muchedumbres siguieron aumentando.
At the end of April 1927, on the occasion
Al final de abril de 1927, con motivo del
of Ms thirty-first birthday, Bhaiji suggested
cumpleaos treinta y un Ms, Bhaiji aconsej
performing a special krtan and Pj in her
realizar krtan especial y Pj en su honor. Este

honor. This set the precedent for the celebration juego el precedente para la celebracin del
of Ms birthday, which continues to this day. cumpleaos Ms, que sigue hasta este da.
Meanwhile, Ms devotees were beginning to Mientras tanto, los devotos de M's comenzaban
realize that her kheyla might take her away
a realizar que su kheyla podra llevrsela de
from Shahbagh any time. Indeed, in July 1927, Shahbagh cualquier tiempo. En efecto, en el
M traveled to Vindyachal in Uttar Pradesh, and julio de 1927, M viaj a Vindyachal en Uttar
in August she visited her birthplace in Kheora. Pradesh, y en agosto ella visit su lugar de
Didi reports, All of us requested Dadamahashaya nacimiento en Kheora. Didi hace un informe,
to show us the spot where M took birth. But the Todos nosotros solicitamos que Dadamahashaya
house had been changed so drastically, that
nos mostrara el punto donde M tom el
neither he nor Didim could point out the spot. nacimiento. Pero la casa haba sido cambiada tan
M was walking here and there looking at the drsticamente, que ni l ni Didim podran
plants and trees and was talking about incidents indicar el punto. M andaba aqu y all miraba
of the olden days. I said, M, do show us
las plantas y rboles y hablaba de incidentes de
your birthplace, please! A little later M went los das antiguos. Yo que dijo, M,
and stood at a place at the back of the house near realmente mustrenos su lugar de nacimiento,
a mound of cowdung. M picked up a handful of por favor! Un poco ms tarde M fue y estuvo
earth from where she was standing and began de pie en un lugar detrs de la casa cerca de un
weeping loudly. Later we came to know from
montculo de cowdung. M recogi un puado
M herself that that was her birthplace. After de la tierra de donde ella estaba de pie y
some time M became calm, called the Muslims comenz a llorar en voz alta. Ms tarde vinimos
and told them, Look, if you keep this spot pure, para saber de M ella misma que era su lugar de
it will be for your own welfare. If you come here nacimiento. Despus de algn tiempo M se
and pray with a pure mind, you may hope for the hizo tranquilo, llamado los musulmanes y les
fulfillment of your desires. Do not ever pollute dijo, Mire usted, si usted guarda este punto
this place.190
puro, ser para su propio bienestar. Si usted
viene aqu y reza con una mente pura, usted
puede esperar la realizacin de sus deseos. No
contamine alguna vez este lugar. 190
Early in 1928, Bholanth lost his job at
A principios de 1928, Bholanth perdi
Shahbagh. Bholanth, M, and Ms parents
su trabajo en Shahbagh. Bholanth, M, y los
rented a house in the Tikatuli district of Dacca. padres Ms alquilaron una casa en el distrito de
M was continually being asked by new
Tikatuli de Dacca. A M estaban preguntndole
devotees to visit this or that town, which she
continuamente los nuevos devotos para visitar
often did. In the meantime, a room had been
esto o aquella ciudad, que ella a menudo haca.
built on the site of the platform at Siddheshvari, Mientras tanto, un cuarto haba sido basado en el
which may be called the first ashram. It was here rea de la plataforma en Siddheshvari, que puede
that Ms thirty-second birthday was celebrated ser llamado el primer ashram. Precisamente aqu
with great festivity in May 1928. The people Ms cumpleaos de treinta segundos fue
gathered around Mtji who was lying in an
celebrado con la gran festividad en el mayo de
inert heap on the ground in a state of samadhi. 1928. La gente se junt al lado de Mtji quin
The devotees arranged the accessories of the
menta en un montn inerte por la tierra en un
Pj in front of her motionless body. In deep
estado de samadhi. Los devotos arreglaron a los
devotion the assembled [devotees] watched
accesorios del Pj delante de su cuerpo
Bholanth offer Pj to the deity most dear to inmvil. En el lealtad profundo el reunido

their hearts.191

[devotos] mir Bholanth ofrecer Pj a la

deidad el ms querida para sus corazones. 191
In September 1928, M traveled to
En el septiembre de 1928, M viaj a
Varanasi. It had been three years since M had Varanasi. Haban sido tres aos desde M haba
told Usha Didi that someday many people would dicho a Usha Didi que un da muchas personas
call her M, and it was in Varanasi that this
llamaran su M, y estaba en Varanasi que esta
prediction became a reality. In Varanasi, from prediccin se hizo una realidad. En Varanasi, a
early morning til late at night, there would be a partir de primera hora de maana Til tarde por la
constant stream of men and women passing in noche, habra una corriente constante de
and out of the house [where M held
hombres y mujeres que pasan en y de la casa
darshan ]. Bholanth, feeling overwhelmed, [donde M sostuvo darshan]. Bholanth,
tried to persuade her not to agree to see so many sintindose abrumado, intentado para persuadir
people day in and day out, but M responded, ella a no consentir en ver tanto da de gente en y
Now you are not to say anything to me. When viaje de un da, pero M respondi, Ahora
there was the time, I warned you, but you did not usted no debe decir nada a m. Cuando haba
heed my warning. Now you cannot turn the tide tiempo, le advert, pero usted no prest atencin
back.192 Indeed, M met some of her most
a mi advertencia. Ahora usted no puede volver la
important devotees during that stay in Varanasi, marea. 192 en Efecto, M encontr a algunos
including the famous Sanskrit scholar Gopinath de sus devotos ms importantes durante aquella
Kaviraj.
permanencia en Varanasi, incluso el erudito
Snscrito famoso Gopinath Kaviraj.
The time in Varanasi was remarkable in
El tiempo en Varanasi era notable de
other ways. M sat for the first time in an open otros modos. M se sent por primera vez en un
gathering, talking freely to a group of strangers. acopio abierto, hablando libremente con un
She spoke on many matters and people listened. grupo de forasteros. Ella habl de muchos
Some people asked questions.193The quality of asuntos y la gente escuch. Algunas personas
these gatherings set the tone for the gatherings of hicieron preguntas. 193The la calidad de estas
the future. While M continued to be seen in
reuniones marc las pautas para las reuniones
states of samdhi and deep bhva, she also
del futuro. Mientras M sigui siendo visto en
interacted more with people as a spiritual guide estados de samdhi y profundamente bhva, ella
and spoke of spiritual matters with authority, all tambin se relacion ms con la gente como un
the while maintaining that she was just a little gua espiritual y habl de asuntos espirituales
girl. Also in Varanasi, M received people
con la autoridad, todo el rato manteniendo que
privately in what came to be called privates, ella era slo una nia. Tambin en Varanasi,
one-on-one meetings in which individuals would M recibi a la gente en privado en lo que vino
ask M for personal guidance.
para ser llamado "privates", un en un reuniones
en las cuales los individuos pediran M la
direccin personal.
Once back in Dacca, M continued to be
Una vez atrs en Dacca, M sigui
inundated by people coming to have her
siendo inundado por la gente que viene para
darshan. One day in December 1928, M left the tener su darshan. Un da en el diciembre de
rented house for Siddheshvari, expressing the
1928, M dej la casa alquilada para
kheyla not to return. She and Bholanth took up Siddheshvari, expresando el kheyla para no
residence at Siddheshvari in relative discomfort, volver. Ella y Bholanth tomaron la residencia
initiating Bholanths formal life as a sdhaka, en Siddheshvari en la incomodidad relativa,
or spiritual seeker. M instructed Bholanth to iniciando Bholanths vida formal como un

live and do practices in the small room of the

sdhaka, o buscador espiritual. M instruy
Kl temple while M stayed in the single room Bholanth de vivir y hacer prcticas en el
of the ashram, attended by a cook. Devotees
pequeo cuarto del templo Kl mientras M se
came for ten-minute visits. One evening M
qued en el cuarto individual del ashram,
announced to visiting devotees that Bholanth, asistido por un cocinero. Los devotos vinieron
who was observing silence, would be leaving the para visitas de diez minutos. Una tarde M
following day for an unknown destination. M anunciado a la visita de devotos que Bholanth,
and a few devotees saw him off the next day. For quin observaba el silencio, saldra al da
the first time, M and Bholanth were not
siguiente para un destino desconocido. M y
traveling together. Ms father stayed with her as unos devotos le vieron del da siguiente. Por
her guardian.
primera vez, M y Bholanth no viajaban juntos.
El padre de M's se qued con ella como su
guarda.
After a few days, M, escorted by a male
Despus de unos das, M, escoltado por
devotee, boarded a train to join Bholanth in
un devoto de sexo masculino, subi a un tren
Tarapith, an ancient sacred site where ascetics para afiliarse a Bholanth en Tarapith, un sitio
practice meditation in the cremation grounds.
sagrado antiguo donde la meditacin de prctica
When M was seated on the train, Didi reports, de ascetas en la incineracin da buenos
she was gazing at all the people and they in turn conocimientos. Cuando M fue asentado en el
were craning their necks and looking at M
tren, Didi hace un informe, ella miraba
endearingly. A few moments before the train left, fijamente en toda la gente y ellos por su parte
M suddenly began to cry terrifyingly loudly. I estiraban el cuello sus cuellos y miraban M
had never witnessed M cry in this way when encantadoramente. Unos momentos antes de que
going anywhere. Seeing M weep, all the people el tren se marchara, M de repente comenz a
present had tears in their eyes.194
gritar espantosamente en voz alta. Yo nunca
haba atestiguado el grito de M de esta manera
cuando yendo en ninguna parte. Vista de M
llorar, toda la gente presenta tena rasgones en
sus ojos. 194
A few days later, Didi and her father
Unos das ms tarde, a Didi y su padre
were asked to join M and Bholanth at Tarapith les pidieron afiliarse a M y Bholanth en
and Didi found that a very blissful atmosphere Tarapith y Didi encontr que una atmsfera
had been set up since quite a few days. Father muy dichosa haba sido establecida desde
and I sat up at night and listened to many stories bastantes das. Padre y me sent por la noche
from M and Bholanth.195 M and Bholanth y escuch muchas historias de M y Bholanth.
reported that when Bholanth was practicing
195 M y Bholanth relataron que cuando
sdhana at Siddheshvari, he had had a vision of Bholanth practicaba sdhana en Siddheshvari,
a headless Kl. When he told M about it, she l haba tenido una visin de Kl sin cabeza.
had instructed him to go to Tarapith. M knew Cuando l dijo M sobre ello, ella le haba
nothing about Tarapith, but when Bholanth
instruido de ir a Tarapith. M no saba nada
arrived there, he found that the image of Tara M sobre Tarapith, pero cuando Bholanth lleg all,
there had a detachable silver head, which was l encontr que la imagen de Tara M all tena
removed when the statue was being bathed.
una cabeza de plata desmontable, que fue
Bholanth had attained to a very exalted state quitada cuando la estatua estaba siendo baada.
in Tarapith, and it seemed that his life as a
Bholanth haba llegado a un estado muy
serious sdhaka had begun in earnest.196 Soon exaltado en Tarapith, y pareci que su vida

there after, M instructed Bholanth to stay in

Tarapith for one day every year, along with
many other places of pilgrimage.
A Pattern of Future Life Emerges
(1928-1938)

como sdhaka serio haba comenzado en el serio

196 Pronto all despus, M instruy Bholanth
de quedarse en Tarapith durante un da cada ao,
junto con muchos otros sitios de la
peregrinacin.
Un Modelo de la Futura Vida Surge
(1928-1938)

By the time of Ms birthday in May

A la hora del cumpleaos Ms en el
1929, a small ashram in Ramna, near Dacca, had mayo de 1929, un pequeo ashram en Ramna,
been completed that included a small cottage for cerca de Dacca, haba sido completado que
M to stay in. The festivities themselves were incluy una pequea casita de campo para M
carried out in Siddheshvari. However, on the
para quedarse en. Las festividades ellos mismos
final day, M, accompanied by devotees, went to fueron realizadas en Siddheshvari. Sin embargo,
the newly completed ashram in Ramna. There durante el ltimo da, M, acompaado por
was krtan and prasd, and M gave darshan. As devotos, fue al ashram recin completado en
devotees were doing pranm in front of M, M Ramna. Haba krtan y prasd, y M dio
turned towards Bholanth and asked him
darshan. Como los devotos hacan pranm
laughingly, You have not done pranama?
delante de M, M girado hacia Bholanth y le
Bholanth shook his head to say no. M
preguntaron rindose, Usted no ha hecho
laughed and told all those present, He often
pranama? Bholanth afect a su cabeza para
does pranama when we are alone in the house. decir "no". M se ri y dijo a todos que aquellos
Here it seems he feels shy to do so before all of presentan, l a menudo hace pranama cuando
you. We all burst into laughter when we heard estamos solos en la casa. Aqu parece que l se
M say this. Bholanth also laughed. Maron
siente tmido para hacer as antes de todos
[Bholanaths great-niece] was then a little child. ustedes. Nos echamos a rer cuando omos que
She spoke up, Yes, I have seen Grandpa
M deca esto. Bholanth tambin se ri. Maron
prostrate before Grandma. This sent M,
[la sobrina nieta de Bholanath] era entonces un
Bholanth and all of us into peals of laughter
pequeo nio. Ella habl, S, he visto al Abuelo
again. The whole night was thus spent in various postrado antes de la Abuela. Esto envi M,
kinds of divine sport.197
Bholanth y a todos nosotros en repiques de la
risa otra vez. La noche entera fue as gastada en
varias clases del deporte 197 divino
Immediately after the celebrations, M
Inmediatamente despus de las
suddenly said, All of you must let me go. I shall celebraciones, M de repente dijo, Todos
leave Dacca today. The assembled devotees
ustedes deben dejarme ir. Saldr de Dacca hoy.
began to protest. M began to weep like a small Los devotos reunidos comenzaron a protestar.
child and said, You must not put obstacles in
M comenz a llorar como un pequeo nio y
my way. If you dont let me go, I shall leave the dijo, Usted no debe poner obstculos en mi
body right here and go away, but go I must. camino. Si usted no me deja ir, dejar el cuerpo
When Bholanth comes, explain to him that he aqu mismo y me marchar, pero ir debo.
should not try to stop me. When Bholanth
Cuando Bholanth viene, explquele que l no
arrived, M asked his permission to leave, and debera tratar de pararme. Cuando Bholanth
when he expressed his mild displeasure, M
lleg, M pregunt a su permiso de marcharse, y
declared, If you stop me, this body will be given cuando l expres su disgusto suave, M

up right here at your feet. Bholanth agreed,

though saying, If you do not stay with me,
people will criticize you. M rejoined, I shall
never do anything which people can criticize.
Father is going with me.Will anyone still
criticize me?198

declarado, Si usted me para, este cuerpo ser

dejado aqu mismo en sus pies. Bholanth
estuvo de acuerdo, aunque diciendo, Si usted no
se queda conmigo, la gente le criticar. M se
reincorpor, Nunca har nada que la gente
pueda criticar. El padre va conmigo. Todava
me criticar alguien? 198
M left Ramna that night and traveled
M abandon Ramna esa noche y viaj
throughout northern India as far as Haridwar.
en todas partes de India del norte por lo que
When she returned to Dacca nearly a month and Haridwar. Cuando ella devolvi a Dacca casi un
a half later, she was increasingly unable to
mes y medio ms tarde, ella era cada vez ms
perform household tasks. She seemed unable to incapaz de realizar tareas domsticas. Ella
clasp or hold things. Her hands were
pareci incapaz para abrazar o sostener cosas.
uncoordinated like those of a child.199
Sus manos fueron no coordinadas como aquellos
Bholanth, feeling frustrated and somewhat
de un nio. 199 Bholanth, sintindose
pressured by relatives, decided to assert himself frustrado y algo presionado por parientes,
and ask M to cook meals and take care of the decidieron imponerse y pedir a M cocinar
house as she had once done. But, as M reports, comidas y tener cuidado de la casa ya que ella
I had no objection and it made no difference to haba hecho una vez. Pero, como M relata, Yo
me. Since he asked me, I made an attempt but no tena ninguna objecin y esto no hizo ninguna
evidently it was not to be. Bholanth fell ill after diferencia de m. Ya que l me pregunt, hice
a few days and then I myself was ill. So it did una tentativa pero claramente no deba ser.
not come to anything after all.200
Bholanth cay enfermo despus de unos das y
luego yo yo mismo estaba enfermo. Entonces
esto no vino a nada despus de todo. 200
In October 1929, M was again in poor
En el octubre de 1929, M estaba otra
health, and she asked Bholanth to leave his bed vez en la mala salud, y ella pidi a Bholanth
in the middle of the night so that she might sleep dejar su cama en medio de la noche de modo que
in it instead of in her usual place on the floor.
ella pudiera dormir en ello en vez de en su lugar
Bholanth willingly assumed Ms place on the habitual en el suelo. Bholanth con mucho gusto
floor. Within a few days, M had Bholanths asumi el lugar de M's en el suelo. Dentro de
bed taken apart and she returned to sleeping on unos das, M tena la cama Bholanths
the floor.201 In early 1930, M asked Bholanth desmontada y ella volvi a dormir en el suelo
to practice his sdhana at Siddeshvari.
201 a principios de 1930, M pidi a Bholanth
Bholanth lived in relative solitude there for two practicar su sdhana en Siddeshvari. Bholanth
months. He experienced special bhvas while vivi en la soledad relativa all durante dos
he was there and while in bhva he rolled on the meses. l experiment bhvas especial
ground in ecstasy. In the afternoons, he
mientras l estaba all y mientras en bhva l
sometimes came to Ramna Ashram, where his rod por la tierra en el xtasis. Por las tardes, l a
body underwent various kriyas. He initiated
veces vena al Ashram Ramna, donde su cuerpo
brahmacaris and also gave initiation to a few
se someti a vario kriyas. l inici brahmacaris
other people, while he was in that state.202
y tambin dio la iniciacin a unas otras personas,
mientras l estaba en aquel estado. 202
Meanwhile, M continued her life of
Mientras tanto, M sigui su vida de
travel, receiving learned, professional visitors viajes, recibiendo a invitados aprendidos,
wherever she went. In August 1930,
profesionales dondequiera que ella fuera. En el

accompanied by Bholanth and a few others, she agosto de 1930, acompaado por Bholanth y
traveled to southern India for the first time.
algunos otros, ella viaj a India del sur por
During 1931 her kheyla took her away from
primera vez. Durante 1931 sus kheyla se la
Dacca to visit many places of pilgrimage such as llev de Dacca para visitar muchos sitios de la
Puri, Orissa. Always, however, she returned to peregrinacin, como Puri, Orissa. Siempre, sin
her home base in Dacca.
embargo, ella volvi a su base de casa en Dacca.
In May and June 1932, Ms birthday
En mayo y junio de 1932, el cumpleaos
was celebrated in Dacca, with krtan that
de M's fue celebrado en Dacca, con krtan que
continued for twenty-one days. At the end of the sigui durante veintiunos das. Al final de
celebration, on the night of June 2, 1932, M
celebracin, durante la noche del 2 de junio de
informed Didi that she would be leaving Dacca 1932, M inform a Didi que ella saldra de
permanently. Anticipating Didis response, she Dacca permanentemente. Esperando la respuesta
said, Do not get upset. Havent I gone out
de Didi, ella dijo, No se disgustan. No he
several times before? I have returned knowing salido varias veces antes? He devuelto saber que
you all get so disconcerted. Let me go my own todos ustedes se hacen tan desconcertados.
way. If you obstruct me, I am not able to go.203 Djeme ir mi propio camino. Si usted me
Thus, accompanied only by Bholanth and
obstruye, no soy capaz de ir. 203 As,
Bhaiji and carrying no baggage, M left Dacca, acompaado slo por Bholanth y Bhaiji y no
leaving instructions for no one to follow her.
llevando ningn equipaje, M sali de Dacca,
Although she returned three years later for a few dejando instrucciones para nadie para seguirla.
days, this departure marked the beginning of a Aunque ella volviera tres aos ms tarde durante
lifetime of ceaseless travel, the reflection of
unos das, esta salida marc el principio de una
Ms complete detachment and renunciation.
vida de viajes incesantes, la reflexin de Ms
separacin completa y renuncia.
Within a few days, M, Bholanth, and
Dentro de unos das, M, Bholanth, y
Bhaiji reached Raipur, a small town near
Bhaiji alcanzaron Raipur, una pequea ciudad
Dehradun in the foothills of the Himalayas.
cerca de Dehradun en las estribaciones del
During their six months in Raipur, M inspired Himalaya. Durante sus seis meses en Raipur, M
Bholanth and Bhaiji to share the ascetic life
inspir Bholanth y Bhaiji a compartir la vida
with her. M cut her hair, Bholanth took a vow asctica con ella. M cortan su pelo, Bholanth
of mauna, or silence, and the three of them lived tom un voto de mauna, o silencio, y tres de
very simply in a dilapidated Shiva temple.
ellos vivieron muy simplemente en un templo de
Bholanth and Bhaiji engaged in intensive
Shiva desvencijado. Bholanth y Bhaiji tomaron
sdhana while M sat or walked by herself. In parte en sdhana intensivo mientras M se sent
October and November, M and Bholanth
o anduvo sola. En octubre y noviembre, M y
traveled to Tarapith and, in December and
Bholanth viajaron a Tarapith y, en diciembre y
January, to Nalhati. There, after much pleading enero, a Nalhati. All, despus de muchas
on the part of Bholanth, M agreed to notify the splicas de parte de Bholanth, M consinti en
longing devotees in Dacca of their location, and notificar a los devotos deseosos en Dacca de su
many of them came to join them. After two
posicin, y muchos de ellos vinieron para
weeks, however, M ordered them all back to
afiliarse a ellos. Despus de dos semanas, sin
Dacca and returned to Raipur.
embargo, M pidi a todos ellos la espalda a
Dacca y volvi a Raipur.
This pattern of travel back and forth in
Este modelo de viajes de ac para all en
northern India continued through 1933. In
India del norte sigui hasta 1933. En el agosto de
August 1933, Bholanth trekked alone to the
1933, Bholanth trekked solo a las reas de

Himalayan pilgrimage sites of Badrinath,

peregrinacin himalayas de Badrinath,
Kedarnath, and Uttarkashi. By the end of 1933, Kedarnath, y Uttarkashi. Hacia el final de 1933,
when devotees from Dacca were granted
cuando concedieron a devotos de Dacca el
permission to visit M in Raipur, they found her permiso de visitar M en Raipur, ellos
speaking Hindi and surrounded by countless
encontraron su hindi de hablar y rodearon por
non-Bengali devotees.
devotos no bengales innumerables.
During the next few years, many
Durante los prximos pocos aos,
prominent people, Bengali and non Bengali
muchas personas prominentes, bengal y no
alike, had the opportunity to meet M and
bengal igualmente, tenan la oportunidad de
number themselves among her devotees. In
encontrar M y nmero ellos mismos entre sus
1933, Kamala Nehru, wife of Jawarharlal Nehru, devotos. En 1933, Kamala Nehru, la esposa de
met M and became her devotee. Kamalas
Jawarharlal Nehru, encontr M y se hizo su
daughter, Indira Gandhi, would come to seek
devoto. La hija de Kamala, Indira Gandhi,
Ms spiritual guidance throughout her life.
vendra para buscar la direccin espiritual Ms
Other well-known Indian devotees who met M durante su vida. Otros devotos indios famosos
during this period include the former presidents que encontraron M durante este perodo
and vice presidents of India, wealthy
incluyen a los ex-presidentes y vicepresidentes
industrialists, professors, and performing artists. de India, industriales ricos, profesores, y artistas
Within the ensuing decades, European visitors to artsticos. Dentro de las dcadas consiguientes,
India had Ms darshan and became devotees. los invitados europeos a India tenan Ms
Ms foremost foreign devotees include Adolphe darshan y se hicieron devotos. Ms devotos
Jacques Weintrob, a French physician, now
extranjeros principales incluyen a Adolphe
Swami Vijayananda, British photographer
Jacques Weintrob, un mdico francs, ahora
Richard Lannoy, and the French film producer Swami Vijayananda, el fotgrafo britnico
Arnaud Desjardins.
Richard Lannoy, y el productor de pelcula
francs Arnaud Desjardins.
The years after 1933 were characterized
Los aos despus de 1933 fueron
by spontaneous pilgrimage punctuated by an caracterizados por la peregrinacin espontnea
unending procession of religious festivals,
puntuada por una procesin interminable de
204
kirtans and satsangas? M never stayed in festivales religiosos, kirtans y satsangas? 204 M
one place longer than two weeks. She would
nunca se quedaron en un lugar ms largo que dos
arrive at the train station with various numbers semanas. Ella llegara a la estacin de ferrocarril
of devotees and simply board a train followed by con varios nmeros de devotos y simplemente
those devotees who were available to travel with subira a un tren seguido de aquellos devotos que
her. Everywhere she traveled, from the
estaban disponibles para viajar con ella. En todas
Himalayas to the tip of Kerala, across the
partes ella viaj, del Himalaya a la punta de
breadth of India, she attracted new devotees.
Kerala, a travs de la anchura de India, ella
atrajo a nuevos devotos.
M continued to direct the sdhana of
M sigui dirigiendo el sdhana de los
those closest to her. In March 1934, she
ms cercanos a ella. En el marzo de 1934, ella
instructed Didis father, Shanshanka Mohan, to instruy al padre de Didi, Shanshanka Mohan,
take sannyasa. In 1936, according to Ms
de tomar sannyasa. En 1936, segn Ms los
kheyla, Didi and Bholanths grandniece,
kheyla, Didi y sobrina Bholanths, Maron,
Maron, were invested with the sacred thread, fueron invertidos con el hilo sagrado, antes
previously worn only by males. There was no llevado slo por varones. No haba ningn
precedent in this matter [however] Pundit
precedente en este asunto [sin embargo] el

Gopinath Kaviraj, when appealed to, declared

that Mtjis kheyla itself was enough, no
further corroboration about its legitimacy was
required.205 In 1937, Bhaiji and Bholanth
accompanied M on a pilgrimage to Mount
Kailash, the sacred abode of Lord Shiva in
present-day Tibet. On that trip M informally
conferred sannyasa initiation on Bhaiji and the
monastic name Swami Maunananda Parvat.

Experto Gopinath Kaviraj, cuando apelado a,

declar que Mtjis kheyla s mismo era
bastante, ninguna corroboracin adicional sobre
su legitimidad fue requerida. 205 En 1937,
Bhaiji y Bholanth acompaaron M en una
peregrinacin por Monte Kailash, el domicilio
sagrado de Seor Shiva en Tbet actual. Por
aquel viaje M informalmente confiri la
iniciacin sannyasa a Bhaiji y el nombre
monstico Swami Maunananda Parvat.
On April 13, 1938, at the Kumbha Mela
El 13 de abril de 1938, en el Kumbha
at Haridwar, Bholanth performed by himself theMela en Haridwar, Bholanth realiz solo los
rituals of adopting the life of sannyasa, in
rituales de adoptar la vida de sannyasa, en
pursuance of some conversation he had had with bsqueda de un poco de conversacin l haba
Mtji, earlier.206 Ten days later, M predicted tenido con Mtji, antes. 206 Diez das ms
that Bholanth would be seriously and inevitably tarde, M predijo que Bholanth estara
ill. M proceeded to instruct those close to her to seriamente e inevitablemente malo. M se puso a
leave her alone with Bholanth. Indeed,
instruir a aquellos cerca de ella de dejarla en paz
Bholanth died of smallpox, with M at his side, con Bholanth. En efecto, Bholanth muri de la
on May 7, 1938.207
viruela, con M en su lado, el 7 de mayo,
1938.207
Ma Tends Her Garden (1932-1982)
La mam Tiende Su Jardn (1932-1982)
By 1938, the pattern of Ms play in this
Hacia 1938, el modelo del juego de M's
world had been fully established. Thus, life after en este mundo haba sido totalmente establecido.
Bholanths death continued relatively
As, la vida despus de la muerte de Bholanth's
unchanged. Ms kheyla took her all over India, sigui relativamente sin alterar. El M's kheyla
as she tended to her old devotees and attracted la tom por todas partes de India, cuando ella
new devotees in great numbers. In 1939, Ms tendi a sus viejos devotos y atrajo a nuevos
mother, Didima, took sannyasa diksha208 and
devotos en grandes nmeros. En 1939, la madre
became the primary person to whom devotees de M's, Didima, tom sannyasa diksha208 y se
came for initiation, since M did not give
hizo la persona primaria a quien los devotos
initiation herself.209 She remained in service at vinieron para la iniciacin, ya que M no dio la
Mas side until her death at the age of ninetyiniciacin ella 209 misma Ella permaneci en el
three on August 8, 1970.
servicio en el lado de la mam hasta su muerte a
la edad de noventa y tres aos el 8 de agosto de
1970.
As the number of Ms devotees grew,
Como el nmero de devotos Ms creci,
the spontaneous travel typical of the earlier years los viajes espontneos tpicos de los aos ms
became curtailed.
tempranos se hicieron reducidos.
Programs were announced beforehand and Shri Los programas fueron anunciados de antemano
nandamay Ms travel itinerary fixed so that y Shri nandamay Ms itinerario de viajes
people might meet her or know where to go on fijado de modo que la gente pudiera encontrarla
these special occasions. Provision was made in o saber donde continuar estas ocasiones
those towns which she visited regularly for
especiales. La provisin fue hecha en aquellas
permanent rooms for her to stay in. Ashrams
ciudades que ella visit con regularidad para

were built all over the country so that she would cuartos permanentes para ella para quedarse en.
not be obliged to stay in inns.210
Los ashrams fueron construidos por todo el pas
de modo que ella no fuera obligada a quedarse
en posadas 210
As ashrams sprang up around the
Como los ashrams aparecieron alrededor
country, there was a need for a central
del pas, haba una necesidad de una
administrative organization. In February 1950, organizacin administrativa central. En el
the Shree Shree Anandamayee Sangha was
febrero de 1950, Shree Shree Anandamayee
established in Varanasi. Although M had no
Sangha fue establecido en Varanasi. Aunque M
involvement with this governing body or with no tuviera ninguna participacin con este
the administration of any of the ashrams, the
organismo rector o con la administracin de
Sangha established two Sanskrit schools, one for cualquier de los ashrams, Sangha estableci dos
boys and one for girls, a quarterly journal called escuelas Snscritas, un para muchachos y un
nanda Vrt, and a charitable hospital. In
para muchachas, un revista trimestral llam
1973, the Shree Shree Anandamayee Charitable nanda Vrt, y un hospital caritativo. En 1973,
Society, based in Calcutta, was established to
la Sociedad de Shree Shree Anandamayee
take over some of the many projects of the
Charitable, basada en Calcuta, fue establecida
Sangha, particularly the publication of books
para asumir algunos muchos proyectos de
about M. There are twenty-seven ashrams
Sangha, en particular la publicacin de libros
around India at present. At the time of the
sobre M. Hay veintisiete ashrams alrededor de
opening of each ashram and project, M came to India actualmente. En el momento de la apertura
offer her blessings.
de cada ashram y proyecto, M vino para ofrecer
sus bendiciones.
Although M was not involved in the
Aunque M no estuviera implicado en la
running of any of the institutions founded in her marcha de ninguna de las instituciones fundadas
name, she was responsible for founding the
de su nombre, ella era responsable de fundar
annual Samyam Vrata, a week-long retreat held Samyam anual Vrata, una marcha atrs de una
each year in a different location. Devotees from semana sostenida cada ao en una posicin
all over India and the world gather to perform a diferente. Los devotos de todas partes de India y
vrata, or vow, to fast except for one light meal a el mundo se juntan para realizar un vrata, o voto,
day, to attend spiritual talks and meditations, and a rpido excepto una colacin un da, asistir a
to refrain from gossip, quarrels, smoking,
conversaciones espirituales y meditaciones, y
engaging in sexual relations, and drinking tea, abstenerse de chisme, peleas, fumar, tomar parte
coffee, and alcohol for the week. From 1952
en relaciones sexuales, y bebida de t, caf, y
until Ms mahasamdhi in 1982, the Samyam alcohol para la semana. De 1952 hasta Ms
Vrata was held at different locations each year, mahasamdhi en 1982, el Samyam Vrata fue
with each day culminating in a satsang with M. sostenido en posiciones diferentes cada ao, con
Since 1982, the Samyam Vrata has been held at cada da culminando en un satsang con M.
the Kankhal ashram.
Desde 1982, el Samyam Vrata ha sido sostenido
en el ashram de Kankhal.
The Kankhal ashram was to become
El ashram Kankhal deba hacerse el lugar
Ms final resting place. In July 1982, Ms
de descanso de final Ms. En el julio de 1982, la
health began to deteriorate seriously. On Sunday, salud de M's comenz a deteriorarse
July 11, M gave public darshan for the last
seriamente. El domingo, 11 de julio, M dio el
time. As she weakened day by day, her devotees pblico darshan por ltima vez. Cuando ella se
encouraged her to eat and drink, but she resisted. debilit de da en da, sus devotos la animaron a

They implored her to have kheyla on Her

body,211 but she continued to reply, There is
no kheyla. Whatever God does is alright.212
On July 23, she instructed people to shift her
from her cottage at Panchavati to Kishenpur
ashram in Dehradun. She never left her second
floor room there, although prayers and chanting
continued uninterrupted in the hall below. On
August 27, 1982, M breathed her last in the
room right below the one in which Bholanth
had died in 1938.The next day, in accordance
with Ms wishes, her body was taken in
procession from Dehradun to the Kankhal
ashram, the route lined with mourners who
hoped to have their last darshan of M.213 On
Sunday, August 29, nandamay M was buried
as a realized being, and her shrine has become a
place of worship and pilgrimage renowned for
its spiritual power.214

Summary

comer y beber, pero ella resisti. Ellos la

imploraron para tener kheyla en Su cuerpo,
211 pero ella sigui contestando, No hay
ningn kheyla. Todo lo que Dios hace es
alright. 212 el 23 de julio, ella instruy a la
gente de cambiarla de su casita de campo en
Panchavati al ashram de Kishenpur en
Dehradun. Ella nunca dej su cuarto de primer
piso all, aunque rezos y canto continuado
ininterrumpido en el pasillo abajo. El 27 de
agosto de 1982, M la respir ltimo en el cuarto
directamente debajo del que en el cual Bholanth
haba muerto en 1938. Al da siguiente, de
acuerdo con deseos de M's, su cuerpo fue
tomado en la procesin de Dehradun al ashram
de Kankhal, la ruta rayada con lamentadores que
esperaron tener su ltimo darshan de M.213 el
domingo, 29 de agosto, nandamay el M fue
sepultado como un ser realizado, y su lugar
sagrado se ha hecho un lugar de culto y
peregrinacin renombrada por su poder 214
espiritual
Resumen

Thus concludes the life story of

As concluye la historia de la vida de
nandamay M, although the story of the
nandamay M, aunque la historia de la
community for which she is the religious focus comunidad para la cual ella es el foco religioso
continues to be written to this day. We have seen siga siendo escrita hasta este da. Hemos visto
that the emphasis in the story of Ms life upon que el nfasis en la historia de la vida Ms en
her first forty years, in particular, her childhood, sus cuarenta primeros aos, en particular, su
her early marriage, and the ll of sdhana
infancia, su matrimonio temprano, y ll de
draws the reader into the establishment of her sdhana hace entrar al lector en el
extraordinary nature. Once this nature has been establecimiento de su naturaleza extraordinaria.
established, as well as the pattern of the second Una vez que esta naturaleza ha sido establecida,
half of her life as renunciant and spiritual master, as como el modelo de la segunda mitad de su
there seems to be a withdrawal from a story line vida como renunciant y maestro espiritual,
per se and an emphasis on her timeless,
parece que hay una retirada de un argumento en
ahistorical interactions with her devotees. The s y un nfasis en ella eterno, ahistorical
story of importance becomes the story of those interacciones con sus devotos. La "historia" de
who were transformed by contact with her. In
importancia se hace la historia de aquellos que
this way, the autobiographies of the members of fueron transformados por el contacto con ella.
nandamay Ms community enhance and
De esta manera, las autobiografas de los
complete the biography of its founder.
miembros de nandamay Ms comunidad
realzan y completan la biografa de su fundador.
THREE
TRES

nandamay M as a Woman

nandamay M como una Mujer

mukhyo dharmah smritishu vihito

los mukhyo dharmah smritishu vihito
bhartrishushrshanam hi strnm etat pitur
bhartrishushrshanam hola strnm etat pitur
anumatam kryam ity kalayya tat
anumatam kryam ity kalayya hacen encaje
kurvnbhjata vapusho bhartur ardham
kurvnbhjata vapusho bhartur ardham
himadreh kany s me dishatu satatam
himadreh kany s m dishatu satatam
dharmamrgapravrittimObedient service to
dharmamrgapravrittimObedient servicio al
ones husband is the primary religious duty
marido de alguien es el deber religioso primario
enjoined by sacred tradition for women. When impuesto por la tradicin sagrada para mujeres.
the daughter of the Himalayas (Prvat) realized Cuando la hija del Himalaya (Prvat) realiz
that this duty was endorsed by her father, she put que este deber fue endosado por su padre, ella lo
it into practice and so assumed the form of half puso en prctica y entonces asumi la forma de
the body of her husband. May she always show mitad del cuerpo de su marido. Puede ella
me how to follow the path of dharma.
siempre mostrarme como seguir el camino de
dharma.
Tryambakas Guide to the Dharma of
La Gua de Tryambaka de Dharma de
Women, Verses 1-41
Mujeres, Versos 1-41
MOST OF NANDAMAY MS
LA MAYOR PARTE DE
devotees would regard the title of this chapter as NANDAMAY MS devotos consideraran el
an oxymoron because they do not consider M ttulo de este captulo como un oxmoron porque
to be a woman. Ironically, however, although
ellos no piensan que M es una mujer.
they insist that M was not a woman, they
Irnicamente, sin embargo, aunque ellos insistan
maintain that she was the perfect wife, ever que M no era una mujer, ellos mantienen que
devoted and obedient. For example,
ella era la esposa perfecta, alguna vez dedic y
Narendranath Bose, a young male householder obediente. Por ejemplo, Narendranath el Bose,
devotee, told me, The fact that M left her body un devoto de cabeza de familia de sexo
in Dehradun is no coincidence in my mind. Her masculino joven, me dijo, El hecho que M
husband, Bholanth, left his body in the same dej su cuerpo en Dehradun no es ninguna
ashram. And being the dutiful wife, even to the coincidencia en mi mente. Su marido,
last, she lived by his example. She wanted to
Bholanth, dej su cuerpo en el mismo ashram.
leave her body in the same place her husband
Y siendo la esposa obediente, hasta al ltimo,
left his body.2 The claim that M was not a
ella vivi por su ejemplo. Ella quiso dejar su
woman and that she was the perfect wife
cuerpo en el mismo lugar su marido dej su
raises problems and challenges for the
cuerpo. 2 La reclamacin que M no era una
interpreter and scholar. We first focus on the
mujer y que ella era la esposa perfecta levanta
latter claim, assuming that M was a woman
problemas y desafos para el intrprete y erudito.
and, as such, can be evaluated as to her
Primero nos concentramos en la reclamacin
conformity to Hindu ideals of womanhood.
ltima, suponiendo que M fuera una mujer y,
Certainly, at first glance, Ms extremely
como tal, puede ser evaluado en cuanto a su
unconventional life and marriage seem to reflect conformidad con ideales hindes de mujeres.
nothing at all of the paradigm of the perfect
Seguramente, a primera vista, Ms parece que
wife. Although in the very beginning of her
la vida muy poco convencional y el matrimonio

marriage she cooked and cared for her husband,

it is maintained by her biographers that she
never engaged in sexual contact and that within
a few years her husband was caring for her.

no reflejan nada en todo el paradigma de la

esposa perfecta. Aunque al mismo principio de
su matrimonio ella cocinara y sintiera cario por
su marido, es mantenido por sus bigrafos que
ella nunca envolvi en el contacto sexual y que
dentro de unos aos su marido senta cario por
ella.
In this chapter we look at the story of
En este captulo miramos la historia de
nandamay Ms life in light of the paradigm nandamay Ms vida en la luz del paradigma
of the ordinary Hindu woman, which is the
de la mujer hind ordinaria, que es el paradigma
paradigm of the perfect wife. Within the Hindu de la esposa perfecta. Dentro del contexto hind,
context, the ordinary norm is that traditional
la norma ordinaria es que el cdigo de conducta
code of conduct intended for the majority of
tradicional quiso para la mayora de la gente
religious people, in which ones goal in life is religiosa, en la cual el objetivo de alguien en la
the pursuit of dharma, or righteousness, in order vida es la bsqueda de dharma, u honradez, a fin
that one might improve ones position within the de que uno pudiera mejorar la posicin de
cycle of birth and death.
alguien dentro del ciclo de nacimiento y muerte.
The Hindu Ideology of Strdharma
La Ideologa hind de Strdharma
The Epic period in India (ca. 500 B.C.E.El perodo pico en India (ca. 500
500 C.E.) saw the development of an important B.C.E.-500 C.E.) vio que el desarrollo de un
genre of religious texts called smriti, literally, gnero importante de textos religiosos llam
what has been committed to memory, a vast smriti, literalmente, lo que ha estado dedicado a
category of Sanskrit scripture whose authority in la memoria, una categora enorme de la
theory is secondary only to shruti, or the Vedic escritura Snscrita cuya autoridad en la teora
corpus. The class of smriti texts equivalent to
slo es secundaria a shruti, o la recopilacin
law books were called dharmashstra, or
Vdica. La clase de textos smriti equivalentes a
treatises on righteous behavior, or dharma.
libros de la ley fue llamada dharmashstra, o
Dharmashstra texts such as the haws of Manu, tratados sobre el comportamiento honrado, o
compiled around the turn of the common era by dharma. Los textos de Dharmashstra, como las
brahman men, were to become a religiously
bayas del espino de Manu, compilado alrededor
sanctioned standard by which to measure ones de la vuelta de la era comn por hombres de
behavior as a Hindu for centuries to come. A
bracmn, deban hacerse un estndar
Hindu ideology of Strdharma, or the righteous religiosamente sancionado en el cual medir el
way of life for the Hindu wife, was set forth in comportamiento de alguien como un hind
such texts.
durante siglos para venir. Una ideologa hind de
Strdharma, o el estilo de vida honrado para la
esposa hind, fue expuesta en tales textos.
As powerful as such texts may have been
Tan potente como tales textos pueden
in shaping womens experience, they have not haber estado en la formacin de la experiencia
provided the only paradigm on which Hindu
femenina, ellos no han proporcionado el nico
women have drawn. As Katherine Young warns, paradigma en el cual las mujeres hindes han
an approach that is dependent on an analysis of dibujado. Como Katherine Young advierte, un
Sanskrit texts that have a prevailing Brahman, enfoque que es dependiente de un anlisis de
masculine and North Indian bias provides little textos Snscritos que tienen un Bracmn
access to understanding how women may have predominante, la tendencia india masculina y del

contravened, ignored or redefined the ideals, nor Norte proporciona poco acceso al
does it help us understand those lower-caste or entendimiento como las mujeres pueden haber
tribal women who were not centrally influenced violado, no haber hecho caso o haber redefinido
by Brahmanical values, thus making a largely los ideales, tampoco esto nos ayuda a entender a
silent history of women even more silent.3 To aquellos una casta inferior o mujeres tribales que
reconstruct womens lived experience
no eran centralmente bajo la influencia de
throughout the centuries, we must read texts
valores de Brahmanical, as haciendo una en
written by men more critically, as well as draw gran parte historia silenciosa de mujeres an
on contemporary fieldwork on the religious lives ms silenciosas. 3 Para reconstruir a mujeres ha
of ordinary women.4 Since womens rituals
vivido la experiencia a lo largo de los siglos,
belong to an oral tradition passed down from
nosotros debemos leer textos escritos por
women to women, text should be defined
hombres ms crticamente, as como usar el
more broadly to include stories that are sung,
trabajo de campo contemporneo las vidas
danced, and ritualized. At this point, however, religiosas de mujeres 4 ordinarias Ya que los
we will lay out a classic dharmashstra model rituales femeninos pertenecen a una tradicin
of the perfect wife. Although it may not have oral transmitida de mujeres a mujeres, "el texto"
been normative for all Hindu women, it
debera ser definido ms ampliamente para
undoubtedly has had a powerful influence on the incluir historias que son cantadas, bailadas, y
formulation of Hindu conceptions of the
ritualized. A este punto, sin embargo,
righteous woman, along with its mythical and presentaremos un modelo dharmashstra clsico
literary counterparts.
de la esposa perfecta. Aunque pueda no haber
sido normativo para todas las mujeres hindes,
esto indudablemente ha tenido una influencia
potente en la formulacin de concepciones
hindes de la mujer honrada, junto con sus
equivalentes mticos y literarios.
The Laws of Manu, or Manusmriti, spells
Las Leyes de Manu, o Manusmriti,
out the brahman conception of a way of life that explican la concepcin de bracmn
not only reflects dharma, or righteousness, but detalladamente de un estilo de vida que no slo
also upholds it, thus maintaining the universe. Its refleja dharma, u honradez, sino tambin lo
male-inspired articulation of the dharma of
sostiene, as manteniendo el universo. Parece
women, in particular, seems to reflect, on the oneque su articulacin inspirada por el varn del
hand, an idealization of women and, on the
dharma de mujeres, en particular, refleja, por
other, a powerful need to control them.5 Its
una parte, una idealizacin de mujeres y, en el
idealization of women can be seen in verses such otro, una necesidad potente de controlar ellos 5
as chapter 3, verses 55 and 56: Women must be Su idealizacin de mujeres puede ser vista en
honored and adorned by their fathers, brother, versos, como el captulo 3, versos 55 y 56: Las
husbands, and brothers-in-law, who desire [their mujeres deben honrarse y embellecido por sus
own] welfare. Where women are honored, there padres, hermano, maridos, y cuados, que
the gods are pleased; but where they are not
desean [su propio] bienestar. Donde las mujeres
honored, no sacred rite yields rewards.6
se honran, all dioses estn contentos; pero
donde ellos no son cumplidos, ningunas
recompensas de producciones de rito sagradas.
6
The need to control women in the Laws
La necesidad de controlar a mujeres en
of Manu is reflected in three critical verses. In las Leyes de Manu es reflejada en tres versos

chapter 9, verse 3, the text says of a woman,

crticos. En el captulo 9, verso 3, el texto dice
Her father protects [her] in childhood, her
de una mujer, Su padre protege [ella] en la
husband protects [her] in youth, and her sons
infancia, su marido protege [ella] en la juventud,
protect [her] in old age; a woman is never fit for y sus hijos protegen [ella] en la vejez; una mujer
independence.7 A womans lack of
nunca es adecuada para la independencia. 7 la
independence is ensured by defining a wifes
carencia de Una mujer de la independencia es
spiritual practice as worship of her husband. In asegurada definiendo la prctica espiritual de
chapter 5, verse 155, it is stated, No sacrifice, una esposa como la adoracin de su marido. En
no vow, no fast must be performed by women el captulo 5, verso 155, es declarado, Ningn
apart [from their husbands]; if a wife obeys her sacrificio, ningn voto, no rpido debe ser
husband, she will for that [reason alone] be
realizado por mujeres aparte [de sus maridos]; si
exalted in heaven.8 In other words, a womans una esposa obedece a su marido, ella va para
husband is to be her god, and her liberation is
aquel [la razn sola] es exaltada en el cielo. 8
linked to her performance as an obedient wife. en Otras palabras, el marido de una mujer debe
Finally, in chapter 5, verse 165, the text
ser su Dios, y su liberacin es unida a su
articulates the promised reward: She who,
rendimiento como una esposa obediente.
controlling her thoughts, words, and deeds,
Finalmente, en el captulo 5, verso 165, el texto
never slights her lord [her husband], resides
articula la recompensa prometida: Ella que,
[after death] with her husband [in heaven], and is controlando sus pensamientos, las palabras, y los
called a virtuous [wife] .9
hechos, nunca menosprecian a su seor [su
marido], reside [despus de que la muerte] con
su marido [en el cielo], y es llamada un virtuoso
[esposa]. 9
The powerful ideology of Strdharma, as
La ideologa potente de Strdharma, tan
formulated by texts such as the Laws of Manu, formulado por textos, como las Leyes de Manu,
was elucidated in commentaries and
fue elucidada en comentarios y resmenes
dharmashstra digests throughout the following dharmashstra a lo largo de los siglos
centuries. One such text is the eighteenthsiguientes. Un tal texto es el resumen del siglo
century digest, The Strdharmapaddhati of
dieciocho, El Strdharmapaddhati de
Tryambakayajvan discussed by Julia Leslie in Tryambakayajvan hablado por Julia Leslie en
The Perfect Ltfe.10 This little-known Sanskrit
Ltfe.10 perfecto Este texto Snscrito poco conocido, que describe la vida
proscrita para mujeres hindes, fue escrito por pandit ortodoxo en India del sur
text, which describes the proscribed life for
dominada por el musulmn y fue diseado para inspirar a las seoras hindes altas y
Hindu women, was written by an orthodox
pandit in Muslim-dominated southern India and de castas del tribunal a vivir una vida de dharma. Aunque no tengamos ningn modo
de saber como seriamente fue tomado por su auditorio, esto refleja las expectativas
was designed to inspire the high-caste Hindu
de textos ortodoxos, como las Leyes de Manu y describe un estilo de vida para
ladies of the court to live a life of dharma.
mujeres admiradas como el ideal por hindes tradicionales hasta hoy. A causa de su
Although we have no way of knowing how
seriously it was taken by its audience, it mirrors detalle y contemporaneity relativo, esto puede proporcionar la perspicacia adicional
en una ideologa hind de bracmn ortodoxa de Strdharma.
the expectations of orthodox texts such as the
Laws of Manu and describes a way of life for
women admired as ideal by traditional Hindus
even today. Because of its detail and relative
contemporaneity, it may provide further insight
into an orthodox brahman Hindu ideology of
Strdharma.
Its ideology is distilled in Tryambakas
Su ideologa es destilada en el verso

opening verse, which he repeats in his

inicial de Tryambaka, que l repite en su
conclusion: Obedient service to ones husband conclusin: El servicio obediente al marido de
(bhartrishushrshanam) is the primary religious alguien (bhartrishushrshanam) es el deber
duty enjoined by sacred tradition for
religioso primario impuesto por la tradicin
women.11Thus the pativrat, or devoted Hindu sagrada para mujeres. 11Thus el pativrat, o
wife, is she who lives a life of selfless service to esposa hind dedicada, es ella que vive una vida
her husband, her god, as her primary religious del servicio desinteresado a su marido, su Dios,
duty. Her husbands word is to be equated with como su deber religioso primario. La palabra de
the word of the guru (guruvacana) and is to be su marido debe ser comparada con la palabra del
obeyed unquestioningly, even if it involves
gur (guruvacana) y debe ser obedecida
action that is unlawful or potentially lifeincondicionalmente, aun si esto implica la accin
threatening. The text explains that this obedience que es ilegal o potencialmente amenaza la vida.
to her husband includes obedience to his elders, El texto explica que esta obediencia a su marido
who take the place of her father and mother, and incluye la obediencia en sus mayores, que toman
she must salute them each morning (gurunm el lugar de su padre y madre, y ella debe
ahhivdanam). In addition, nothing should be saludarlos cada maana (gurunm
done independently (svdtantryena) by a woman, ahhivdanam). Adems, nada debera ser hecho
either as a child, a young girl, or an old woman, independientemente (svdtantryena) por una
even in her (own) home.12 She must consult mujer, como un nio, una muchacha joven, o
her husband for his permission in everything she como una anciana, hasta en su (propia) casa. 12
does.
Ella debe consultar a su marido de su permiso en
todo que ella hace.
The pativrats daily duties (strnam
Las rutinas diarias pativrats (strnam
hnkam), described in detail from dawn until hnkam), descrito detalladamente a partir del
bedtime, are seen as the signs of her religious alba hasta la hora de acostarse, son vistas como
path, that of devotion to her husband.13 It is a las seales de su camino religioso, aquel del
life of selfless service in which the pativrat
lealtad a su marido. 13 es una vida del servicio
awakens before her husband and works tirelessly desinteresado en el cual el pativrat despierta
all day until she adorns herself to go to bed with antes de su marido y trabaja infatigablemente
her husband, where treating her beloved in a
todo el da hasta que ella se embellezca para
way that gives him pleasure (hldasamyuktam acostarse con su marido, donde tratando a su
kritv), she should engage in sexual intercourse querido en un camino que le da el placer
(sammyogam caret; i.e. she should make love (hldasamyuktam kritv), ella debera tomar
to him).14Tryambaka describes a variety of
parte en relaciones sexuales (sammyogam
penalties which may be imposed on a wife who caret; es decir ella debera hacer el amor con
refuses to make love.15 Although Manu
l). 14Tryambaka describe una variedad de
explicitly states that a wifes main purpose is to penas que pueden ser impuestas a una esposa
be the bearer of sons for her husbands family,16 que rechaza hacer el amor 15 Aunque Manu
we can infer this nearly universally accepted
explcitamente declare que el objetivo principal
Hindu assumption as stated by Tryambaka.
de una esposa es ser el portador de hijos para la
familia de su marido, 16 podemos deducir esta
asuncin hind casi universalmente aceptada
como declarado por Tryambaka.
Household tasks (grihakrityam) required
Las tareas domsticas (grihakrityam)
of the pativrat include preparation of food,
requerido del pativrat incluyen la preparacin
keeping things clean and pure, saving and
de la comida, guardando cosas limpias y puras,

spending money, and paying homage to guests salvando y gastando el dinero, y pagando el
(atithipj). There is particular emphasis on the homenaje a invitados (atithipj). Hay nfasis
preparation and serving of food and that the
particular en la preparacin y la porcin de la
wife (patrit) should eat what is left (ucchishtam) comida y que la esposa (el patrit) debera
after her husband has eaten.17 His leftovers
comer lo que es dejado (ucchishtam) despus de
become her prasdda, blessed food. According to que su marido ha comido. 17 Sus restos se
Manu, a prime source for Tryambakas text,
hacen su prasdda, comida bendita. Segn Manu,
mistakes in this sphere (annadosht) are among una fuente principal para el texto de Tryambaka,
the four main causes of death to brahmans.18 los errores en esta esfera (annadosht) estn
entre las cuatro causas de muerte principales a
bracmanes. 18
Of particular interest is Tryambakas list
Del particular inters es la lista de
of the six actions that cause women to fall into Tryambaka de las seis acciones que hacen que
hell: the recitation of sacred texts (japa), the
mujeres caigan al infierno: la recitacin de textos
performance of austerities (tapas), going on
sagrados (japa), el rendimiento de austeridades
pilgrimages, renunciation, the chanting of
(tapas), continuando peregrinaciones, renuncia,
mantras, and the worship of deities.19 In
el canto de mantras, y la adoracin de deidades
addition, the good wife should stay well away 19 Adems, la esposa buena debera quedarse
from festivals and public gatherings20 and
bien lejos de festivales y reuniones pblicas 20
should never associate with female renouncers y nunca debera asociarse con renouncers
or religious mendicants.21 Leslie points out that femenino o los mendicantes 21 religiosos Leslie
Tryambakas injunction to pativrats to avoid indica que la prescripcin de Tryambaka a
contact with female renunciants is a reflection of pativrats para evitar el contacto con renunciants
his more all-encompassing prohibition against femenino es una reflexin de su ms prohibicin
women other than widows becoming
de todo-abarcadura contra mujeres adems de
renunciants.22 According to dharmashstra, the viudas que se hacen renunciants.22 Segn
householder path is the only dshrama open to dharmashstra, el camino de cabeza de familia
women, and to have contact with a female
es nico dshrama abierto para mujeres, y tener el
renunciant might lead to a wifes fall from
contacto con renunciant femenino podra llevar a
dharma. Only through the proper performance ofla cada de una esposa de dharma. Slo a travs
Strdharma, in fact, can a woman erase the mark del rendimiento apropiado de Strdharma, de
of bad conduct that led to her birth as inferior.23 hecho, puede una mujer borrar la seal de la
conducta mala que llev a su nacimiento como
inferior 23
Finally, Tryambaka, in accordance with
Finalmente, Tryambaka, de acuerdo con
the dharmashstra tradition, outlines two
la tradicin dharmashstra, perfila dos caminos
possible paths for the pativrat who dies after posibles para el pativrat quin muere despus
her husband: suttee, referred to in Sanskrit as
de su marido: suttee, mandado a en Snscrito
sahagamana, literally the going with; and the como sahagamana, literalmente el yendo con;
life of the celibate, renunciant widow, living at y la vida del clibe, renunciant viuda, viviendo
home, stripped of her auspiciousness and
en casa, despojado de ella prometedor y
authority. Sahagamana is recommended
autoridad. Recomiendan Sahagamana
(prashastah) as the best option. He reminds
(prashastah) como la mejor opcin. l recuerda
women that at a wedding the brahmans chant, a mujeres que en una boda los bracmanes cantan,
May you be one who accompanies her husband, Puede usted ser el que quin acompaa a su
when he is alive and even when he is dead!24 marido, cundo l est vivo y aun cuando l est

He argues that sahagamana cannot be

muerto! 24 l sostiene que sahagamana no
considered suicide any more than the religious puede considerarse el suicidio ms que el
suicide of an ascetic who kills himself at a
suicidio religioso de un asceta que se mata en un
sacred place in order to go directly to heaven.25 lugar sagrado a fin de ir directamente al cielo 25
He admits that sahagamana is an act to be
l confiesa que sahagamana es un acto para ser
performed voluntarily for the purpose of reaping realizado voluntariamente para la cosecha de sus
its great rewards and blessings, but his
grandes recompensas y bendiciones, pero su
description of the alternative life for a widow
descripcin de la vida alternativa para una viuda
makes his own opinion on the question
hace su propia opinin sobre la pregunta en
abundantly clear.26 Tryambaka, in line with
abundancia clara. 26 Tryambaka, de acuerdo
Manu, outlines in great detail the practices of the con Manu, perfilan en grandes detalles las
virtuous widow, which include tonsure (shaving prcticas de la viuda virtuosa, que incluyen la
of her head), self-mortification, avoiding social tonsura (afeitado de su cabeza),
gatherings, and worshiping her dead husband by automortificacin, evitacin de reuniones
means of a portrait or a clay model.27
sociales, y adorar a su marido muerto por medio
Tryambaka concludes that three kinds of women de un retrato o un modelo 27 de arcilla
deserve to be considered pativrat: the wife who Tryambaka concluye que tres clases de mujeres
dies before her husband and patiently waits for merecen ser consideradas pativrat: la esposa
him to join her; the wife who follows her
que muere antes de su marido y con paciencia le
husband on the funeral pyre; and the wife
espera a acompaarla; la esposa que sigue a su
survives her husband and assumes a life of
marido en la pira de entierro; y la esposa
asceticism and celibacy until she dies.28
sobrevive a su marido y asume una vida de
ascetismo y celibato hasta que ella muera 28
In summary, Tryambaka states that
En el resumen, Tryambaka declara que
women, excluded from initiation, or upanayana, las mujeres, excluidas de la iniciacin, o
should consider their marriage as their spiritual upanayana, deberan considerar su matrimonio
initiation. A pativrat who wishes her husband como su iniciacin espiritual. Un pativrat quin
to live a long and happy life must see her selfless desea que su marido viva una vida larga y feliz
service to him as her spiritual path and assist debe ver su servicio desinteresado a l ya que su
her husband in his religious obligations rather camino espiritual y asiste a su marido en sus
than pursue any religious commitment of her
obligaciones religiosas, ms bien que persigue
own.29 In life as in death, she should embody cualquier compromiso religioso de ella propio.
the selflessness of a servant devoted to her lord. 29 En la vida como en la muerte, ella debera
As Leslie remarks, The religious role allotted to encarnar el desinters de un criado dedicado a su
women [in strdharma] is defined in terms of
seor. Como Leslie comenta, El papel religioso
their relationship not to God but to men.30
asignado a mujeres [en strdharma] es definido
en trminos de su relacin no a Dios, pero a
hombres. 30
To evaluate the applicability of the
Para evaluar la aplicabilidad del
dharmashstra paradigm within the Bengali
paradigma dharmashstra dentro del contexto
context, however, we should consider available bengal, sin embargo, deberamos considerar el
ethnographic material on women in Bengali
material etnogrfico disponible de mujeres en la
society. There are two such studies; Bengali
sociedad bengal. Hay dos tales estudios; las
Women by Manisha Roy and The Gift of a Virgin Mujeres bengales por Manisha Roy y El Regalo
by Lina Fruzzetti.31 Roys study is the result of de una Virgen por el estudio de Roy de Lina
anthropological fieldwork spanning the 1950s Fruzzetti.31 son el resultado del trabajo de

and 1960s with middle and upper middle class campo antropolgico que atraviesa los aos 1950
married women in educated Calcutta families. y los aos 1960 con mujeres casadas de la
Fruzzetti conducted her field research between clase media medias y superiores en familias de
1971 and 1973 in the rural town of Vishnupur, Calcuta cultas. Fruzzetti condujo su
West Bengal, with women of different
investigacin de campaa entre 1971 y 1973 en
residential sections, different classes, and
la ciudad rural de Vishnupur, Bengala
different castes.
Occidental, con mujeres de secciones
residenciales diferentes, clases diferentes, y
castas diferentes.
Both studies focus on the centrality of
Ambos estudios se concentran en la
marriage and childbearing in a Bengali womans posicin central de matrimonio y maternidad en
life, and each study offers relevant material to la vida de una mujer bengal, y cada estudio
our inquiry into the relationship between M and ofrece el material relevante a nuestra
Bholanth. Roy, who includes the Laws of Manu investigacin de la relacin entre M y
in her references, maintains that even among
Bholanth. Roy, que incluye las Leyes de Manu
middle and upper-class Bengali women in urban en sus referencias, mantiene que hasta entre
society the ideal is that the wife must consider mujeres bengales medias y de clase alta en la
her husband as her god whom she worships as sociedad urbana el ideal es que la esposa debe
she worshipped the god Shiva in her Shiva-rtrir considerar a su marido como su Dios que ella
brata [her vow to obtain a husband on Lord
adora como ella ador a Dios Shiva en su ShivaShivas night].32 She must obey his wishes
rtrir brata [su voto para obtener a un marido
without question. She must love and respect him durante la noche de Seor Shiva].32 Ella debe
irrespective of his behavior and without the
obedecer sus deseos sin duda. Ella debe amarle y
expectation of any return of love and respect
respetarle independientemente de su
from him. She must follow him in every way comportamiento y sin la expectativa de cualquier
and sacrifice her own interests and life if
vuelta del amor y respetar de l. Ella debe
necessary to insure his safety and well-being.
seguirle de cada modo y sacrificar sus propios
She must also be chaste and faithful.33
intereses y vida si es necesario para asegurar su
seguridad y bienestar. Ella tambin debe ser
casta y fiel 33
Although this ideal looms large in its
Aunque este ideal telares grandes en su
difference from reality, it has been
diferencia de la realidad, ha sido congratulado
complimented and often heavily reinforced by y a menudo pesadamente reforzado por otras
other kinds of cultural, as well as religious
clases de influencias culturales, as como
influences, tinting expectations with romantic religiosas, matizando expectativas con colores
colors.34Roy discusses these influences, which romnticos. 34Roy habla de estas influencias,
we can assume might have been a part of
que podemos asumir podra haber sido una parte
nandamay Ms socialization, especially in de nandamay Ms socializacin, sobre todo
that her upbringing would undoubtedly have
en que su educacin habra sido indudablemente
been even more traditional than that of a
an ms tradicional que aquella de una hija de la
daughter of the urban middle class.
clase media urbana.
Roys description of the socialization of a
La descripcin de Roy de la socializacin
Bengali girl begins with examples of how even de una muchacha bengal comienza con
the smallest girl comes to understand the
ejemplos de como hasta la muchacha ms
centrality that both marriage and bearing a son pequea comprende la posicin central que tanto

will play in her life. Her grandmother is likely to el matrimonio como el porte de un hijo jugarn
have criticized her parents attempts to educate en su vida. Su abuela probablemente criticar las
her, repeating such aphorisms as Swmi putrer tentativas de sus padres de educarla, repitiendo
ghar karte hobe, or She will [only] have to
tales aforismos como Swmi putrer ghar karte
make a home for a husband or a son. According hobe, o Ella [slo] tendr que hacer una casa
to Roy, such sayings are often used to express para un marido o un hijo. Segn Roy, tales
the message that a girls future is only justified if refranes a menudo son usados para expresar el
she becomes a homemaker for her husband,
mensaje que el futuro de una muchacha slo es
sons, and her husbands family.35The value of justificado si ella se hace un ama de casa para su
devotion to ones future husband is further
marido, hijos, y la familia de su marido. 35The
instilled when a girl is exposed at about ten years el valor del lealtad al futuro marido de alguien es
old to the stories of the great virtuous women ofinfundido adelante cuando una muchacha es
the epics, such as St and Svitr. St, the wife expuesta en aproximadamente diez aos a las
of Lord Rama, is extolled in the Rmyana as historias de las grandes mujeres virtuosas de las
the ideal wife who was supposed to have
epopeyas,, como el St y Svitr. St, la
reached the heights of conjugal love, consisting esposa de Seor Rama, es alabado en el
of unconditional obedience, self-sacrificing love, Rmyana como la esposa ideal que fue
and tolerance. The ideal wife must accept her
supuesta haber alcanzado las alturas del amor
husbands wishes and remain faithful and
conyugal, consistiendo en obediencia
devoted to him irrespective of his
incondicional, amor lleno de abnegacin, y
behavior.36The story of Svitr, indelibly
tolerancia. La esposa ideal debe aceptar los
etched in the heart and mind of every Bengali deseos de su marido y permanecer fiel y fiel a l
girl, centers on her devotion to her husband,
independientemente de su comportamiento.
devotion that brings her victory over Yama, the 36The la historia de Svitr, indeleblemente
god of death. Roys interviews reveal that the
grabado al agua fuerte en el corazn y la mente
story is popularly interpreted as demonstrating de cada muchacha bengal, se centra en su
that a good and faithful wife has superhuman lealtad a su marido, lealtad que trae su victoria
power.37
sobre Yama, Dios de la muerte. Las entrevistas
de Roy revelan que la historia es popularmente
interpretada como demostrando que una esposa
buena y fiel tiene el poder sobrehumano. 37
As a young teenager, the Bengali girl is
Como un adolescente joven, la muchacha
exposed to stories such as the story of
bengal es expuesta a historias, como la historia
Shakuntala, immortalized by the playwright
de Shakuntala, inmortalizado por el dramaturgo
Kldsa, in which the notion of romantic love in Kldsa, en el cual la nocin del amor
marriage is introduced. In particular, Roy found romntico en el matrimonio es introducida. En
that every father and daughter in Bengal is
particular, Roy encontr que cada padre e hija en
familiar with the passage in Shakuntal in which Bengal son familiares con el paso en Shakuntal
her father, the sage Kanya, sends Shakuntala
en el cual su padre, el sabio Kanya, devuelve
back to her husband. In this remarkable
Shakuntala a su marido. En esta declaracin
statement of a dharmashstra ideal, Kanya says, notable de un ideal dharmashstra, Kanya dice,
Listen, then, my daughter. When thou reachest Escuchan, entonces, mi hija. Cuando thou
thy husbands palace, and art admitted into his reachest thy el palacio del marido, y arte confes
family,
en su familia,
Honor thy betters, ever be respectful
Cumpla thy betters, alguna vez sea respetuoso
To those above thee, and should others share
A aquellos encima de thee, y si los otros

Thy husbands love, neer yield thyself a prey

To jealousy; but ever be a friend,
A loving friend, to those who rival thee
In his affections. Should thy wedded lord
Treat thee with harshness, thou must never be
Harsh in return, but patient and submissive
Be to thy menials courteous, and to all
Placed under thee, considerate and kind;
Be never self-indulgent, but avoid
Excess in pleasure; and, when fortune smiles,
Be not puffed up. Thus to thy husbands house
Wilt thou a blessing prove, and not a curse.38

comparten
El amor del marido de Thy, los ne'er ceden
thyself una presa
A celos; pero alguna vez ser un amigo,
Un amigo de cario, a aquellos que rivalizan con
thee
En sus afectos. Si seor casado thy
Trate thee con la dureza, el thou nunca debe ser
spero a cambio, pero paciente y sumiso
Est a thy menials corts, y a todos
Colocado bajo thee, considerado y amable;
Nunca est autoindulgente, pero evite
Exceso en placer; y, cuando la fortuna sonre,
No ser hinchado. As a la casa del marido thy
Marchite thou que una bendicin demuestra, y
no una maldicin 38

In addition to learning to identifying with

Adems del aprendizaje a la
classical heroines, Roy says the Bengali girl is identificacin con heronas clsicas, Roy dice
also watching her female elders performing
que la muchacha bengal tambin mira a sus
vratas, or ritual vows based on medieval
mayores de sexo femenino que funcionan vratas,
literature, in which the desirability of
o votos rituales basados en la literatura medieval,
motherhood and the virtue of sacrificing oneself en la cual la deseabilidad de maternidad y la
for the welfare of ones husband are
virtud de sacrificar uno mismo a favor del
emphasized.39 She listens to kathd (tales told by bienestar del marido de alguien estn enfatizadas
older women) about Shashthi, the much-loved 39 Ella escucha kathd (cuentos dichos por
goddess of fertility, and about Behul, the
mujeres ms viejas) sobre Shashthi, la diosa muy
devoted wife of Lakindar, stories whose message amada de la fertilidad, y sobre Behul, la esposa
is that it is good to have children and to love
fiel de Lakindar, historias cuyo mensaje es que
ones husband.40 Finally, according to Roy, the est bien tener nios y amar al marido de
Bengali girl is influenced by the poems of
alguien. 40 Finalmente, segn Roy, la
Chandidas, Govindas, and Vidypati, the local muchacha bengal es bajo la influencia de los
bhakti poets of the fifteenth century, which speakpoemas de Chandidas, Govindas, y Vidypati,
of the passionate love between Rdh and
los poetas bhakti locales del siglo quince, que
Krishna. She also witnesses the saffron-robed hablan del amor apasionado entre Rdh y
wandering Vaishnavs coming to the door for
Krishna. Ella tambin atestigua el vagabundeo
alms, young widows who have become sdhvs, vestido por el azafrn Vaishnavs que viene a la
or holy women, symbolically married to Lord puerta para la limosna, viudas jvenes que se
Krishna.
han hecho sdhvs, o mujeres santas,
simblicamente casadas con Seor Krishna.
Fruzzettis study of women in rural
El estudio de Fruzzetti de mujeres en
Bengal reinforces Roys thesis that marriage and Bengal rural refuerza la tesis de Roy que el
devotion to her husband are the focus of a
matrimonio y el lealtad a su marido son el foco
Bengali womans life, but it emphasizes the
de la vida de una mujer bengal, pero esto
importance of a virtuous wifes bearing children. enfatiza la importancia de los nios de porte de
It focuses on womens rites related to the
una esposa virtuosa. Esto se concentra en ritos

marriage ceremony that ensure the fertility of the femeninos relacionados con la ceremonia de
marriage, because children represent the wealth matrimonio que aseguran la fertilidad del
of the bangsha [family line].41 In all the
matrimonio, porque los nios representan la
marriage rites performed by women, there are riqueza del bangsha [lnea de familia]. 41 En
symbolizations of women as containers,
todos los ritos de matrimonio realizados por
holders, vessels, and carriers. An empty
mujeres, hay symbolizations de mujeres como
vessel symbolizes a barren woman.42 Through 'contenedores', 'poseedores', 'buques', y
elaborate ritual, the new wife is introduced to her 'transportistas'. Un buque vaco simboliza a una
new family as a deity, a wife and a future
mujer 42 estril a travs del Ritual complicado,
mother.43 For Bengali women, says Fruzzetti, la nueva esposa es presentada en su nueva
the ability to bear children is the sacred gift of familia como una deidad, una esposa y una
all women.44 Childbearing, while a sacred gift, futura madre. 43 Para mujeres bengales, dice
is also seen as a responsibility, and the young
Fruzzetti, la capacidad de llevar a nios es el
bride is in an inferior position until she bears her regalo sagrado de todas las mujeres. 44
first child.45 Fruzzetti concludes that throughout Maternidad, mientras un regalo sagrado, tambin
their lives women spend a great deal of time
es vista como una responsabilidad, y la novia
performing rituals, almost all of which are for joven est en una posicin inferior hasta que ella
the protection and health of the womans
d a luz a su primer nio 45 Fruzzetti concluye
husband and children.46Although Roy, in her que en todas partes de sus mujeres de vidas
study of urban women, concludes that no
gastan mucho rituales de realizacin de tiempo,
woman is more unfortunate than one who is
el casi todo de los cuales es para la proteccin y
unable to bear a child,47 she describes an
salud del marido de la mujer y los nios
alternative, socially condoned path for barren
46Although Roy, en su estudio de mujeres
middle-class women in Calcutta of taking a guru urbanas, concluye que ninguna mujer es ms
and engaging in full-time religious activities.48 desafortunada que uno quin es incapaz de dar a
luz a un nio, 47 ella describe una alternativa,
socialmente condon el camino para mujeres de
clase media estriles en Calcuta de tomar a un
gur y tomar parte en actividades 48 religiosas
de jornada completa
In conclusion, the ethnographic material
Para concluir, el material etnogrfico de
of Roy and Fruzzetti confirms that there are
Roy y Fruzzetti confirma que hay muchos
many ways in which the dharmashstra ideal of caminos de los cuales el ideal dharmashstra de
the virtuous wife, or pativrat, is alive and well la esposa virtuosa, o pativrat, est vivo y bien
in Bengal today. Rather than learning about this en Bengal hoy. Ms bien que aprender sobre este
ideal of the selfless, obedient wife who worships ideal de la esposa desinteresada, obediente que
her husband as her god and happily bears him adora a su marido como su Dios y felizmente le
sons from dharmashstra texts such as the Laws da a luz hijos de textos dharmashstra, como las
of Manu, however, it seems more likely that
Leyes de Manu, sin embargo, parece ms
women imbibe the ideal from listening to
probable que las mujeres beben el ideal de
classical stories and by watching and later
escuchar historias clsicas y mirando y ritos de
performing rites handed down from woman to realizacin posteriores pasados de la mujer a la
woman.49
mujer 49
Bholanth and nandamay M: From
Bholanth y nandamay M: De
Husband and Wife to Disciple and Guru
Marido y Esposa a Discpulo y Gur

We turn now to an examination of the

Damos vuelta ahora a un examen del
nandamay M as an ordinary woman. As we nandamay M como una mujer ordinaria.
have mentioned, in spite of the fact that Ms
Como hemos mencionado, a pesar de que los
devotees for the most part do not considered her devotos Ms en su mayor parte no hacen
ordinary or a woman, her most influential sacred consider su comn o una mujer, sus biografas
biographies maintain that she was the perfect
sagradas ms influyentes mantienen que ella era
wife. While Bithika Mukerji describes Gurupriya la esposa perfecta. Mientras Bithika Mukerji
Dev, Ms close disciple and caretaker, as
describe a Gurupriya Dev, Ms cierran al
having categorically refused to follow the
discpulo y el conserje, como habiendo
conventional path of marriage and
rechazado categricamente seguir el camino
housekeeping,50 she says of M that Bholanth convencional de matrimonio y gobierno de la
received from her the untiring and selfless
casa, 50 ella dice de M que Bholanth recibi
service of a devoted and dutiful wife. She states de ella el servicio incansable y desinteresado de
unequivocally that throughout the lifetime of una esposa fiel y obediente. Ella declara
Bholanth, Mtji never did anything without his inequvocamente que en todas partes de la vida
consent and permission.51 In other words,
de Bholanth, Mtji nunca hizo nada sin su
according to Mukerji, M never strayed from
consentimiento y permiso. 51 en Otras palabras,
Strdharma in her bhartrishushrushanam
segn Mukerji, M nunca se extravi de
(obedient service to her husband), consistent
Strdharma en su bhartrishushrushanam
with Tryambakas decree. In her detailing of
(servicio obediente a su marido), consecuente
Ms life while Bholanth was alive, however, con el decreto de Tryambaka. En su
Mukerji describes many incidents and behaviors detallamiento de la vida Ms mientras
which contradict her statements about Ms
Bholanth estaba vivo, sin embargo, Mukerji
perfect performance of Strdharma. Mukerjis describe muchos incidentes y comportamientos
books rely heavily on the diaries of early
que contradicen sus declaraciones sobre el
devotees, and it is unlikely that she herself
rendimiento perfecto Ms de Strdharma. Los
witnessed Ms behaving as the perfect wife.
libros de Mukerji confan pesadamente en los
diarios de devotos tempranos, y es improbable
que ella ella misma atestigu Ms que se
comporta como la esposa perfecta.
Most of Ms other biographers echo
La mayor parte de Ms otros bigrafos
Mukerjis statements about Ms fulfillment of repiten las declaraciones de Mukerji sobre la
Strdharma, perhaps in less absolute terms.
realizacin Ms de Strdharma, quizs en
Gurupriya Dev, who met her in 1926, seems to trminos menos absolutos. Parece que el
place Ms unquestioning obedience in the
Gurupriya Dev, quin la encontr en 1926,
context of time. Of Bholanth and the twenty- coloca la obediencia incondicional Ms en el
one-year-old M, she says, At that time M
contexto de tiempo. De Bholanth y M de
would do anything Bholanth asked her to
veintiuno ao, ella dice, Entonces M hara
do.52 Later, when M was around thirty, Didi algo que Bholanth le pidiera hacer. 52 ms
writes, As far as possible, she never failed in Tarde, cuando M era aproximadamente treinta,
her service of Bholanth. I have never seen such Didi escribe, Por lo que posible, ella nunca fall
unwavering devotion to the husband anywhere en su servicio de Bholanth. Nunca he visto tal
else. She obeyed him like a child-she never tried lealtad constante al marido en ninguna otra parte.
to reason with him.53 What follows, however, Ella le obedeci como un nio - ella nunca trat
are Gurupriya Devs firsthand observations of de razonar con l. 53 Lo que sigue, sin
countless incidents between Bholanth and M embargo, son Gurupriya Devs observaciones

in which M does exactly what she wants to do de primera mano de incidentes innumerables
and, in fact, orders or manipulates Bholanth
entre Bholanth y M en el cual M hace
into following her commands.54
exactamente lo que ella quiere hacer y, de hecho,
pide o manipula Bholanth en el siguiente sus
rdenes 54
Bhaiji, one of Ms oldest devotees, who
Bhaiji, uno de los devotos Ms ms
met M in 1924 and traveled extensively with viejos, que encontraron M en 1924 y viajaron
her and Bholanth, contradicts Mukerji. He
extensivamente con ella y Bholanth, contradice
gives the impression that M directed the
Mukerji. l da la impresin que M dirigi la
relationship according to her kheyla, or
relacin segn su kheyla, o la manifestacin
spontaneous manifestation of divine will.
espontnea de la voluntad divina. Adems,
Furthermore, Bhaiji asserts, Bholanth
Bhaiji afirma, Bholanth rendido a Ms
surrendered to Ms kheyla: During all the
kheyla: Durante todos los acontecimientos
extraordinary happenings in Her life, Pitj
extraordinarios en Su vida, Pitj [el Bholanth]
[Bholanth] would often show great anxiety
a menudo mostrara la gran ansiedad sobre su
about their final outcome. But in spite of all
resultado final. Pero a pesar de toda la crtica y
criticism and speculation, he never stood in Her especulacin, l nunca estuvo de pie en Su
way as regards any of her actions.55 Mukerjis camino en cuanto a ninguna de sus acciones.
biography, however, seems to be favored by
Parece que la biografa de 55 Mukerji, sin
devotees and my contributors echoed her
embargo, es favorecida por devotos y mis
conviction that M was the perfect wife. In
donantes repitieron su conviccin que M era la
order to examine this claim, we must certainly esposa perfecta. A fin de examinar esta
consider the degree to which M was obedient to reclamacin, debemos considerar seguramente el
her husband. However, there are many other
grado al cual M era obediente a su marido. Sin
requirements of the perfect wife according to
embargo, no hay muchos otros requisitos de la
orthodox Strdharma-having no independent
esposa perfecta segn el Strdharma teniendo
religious life other than devotion to her husband, ortodoxo ninguna vida religiosa independiente
not traveling or attending gatherings, cooking for adems del lealtad a su marido, no viajando o
her husband, and eating his leftovers, working asistiendo a reuniones, cocinando para su
tirelessly to keep the house in the proscribed
marido, y comiendo sus restos, trabajando
manner, engaging in sexual relations, bearing
infatigablemente para guardar la casa en la
sons, avoiding the company of ascetics or
manera proscrita, tomando parte en relaciones
renunciants, and following her husband into
sexuales, llevando a hijos, evitando la compaa
death or assuming a subservient role at home as de ascetas o renunciants, y despus de su marido
a widow-ascetic-that we need to consider.
en la muerte o asumiendo un papel subordinado
Although M lived forty-two years after her
en casa de un "asceta de viuda que" tenemos que
husbands death, since her devotees emphasize considerar. Aunque M viviera cuarenta y dos
her identity as a perfect wife, we must look
aos despus de la muerte de su marido, ya que
carefully at the period of her marriage.
sus devotos enfatizan su personalidad como una
esposa perfecta, debemos mirar con cuidado el
perodo de su matrimonio.
Chapter 2 tells us that on February 9,
El captulo 2 nos dice que el 9 de febrero
1909, in the tiny village of Kheora in the interior de 1909, en el pueblo diminuto de Kheora en el
of East Bengal, what appeared to be a most
interior de Bengal del este, lo que pareci ser la
ordinary brahman wedding took place.56 The boda de bracmn ms ordinaria tom el lugar 56
stars had been consulted. The groom, Ramani Las estrellas haban sido consultadas. El novio,

Mohan Chakravart, a clerk in a police

Ramani Mohan Chakravart, un oficinista en un
department, probably in his mid-thirties, and
Departamento de Polica, probablemente a su
Nirmal Sundari, then twelve years and ten
mediados de aos treinta, y Nirmal Sundari,
months old, were considered well-matched.
entonces doce aos y diez meses, fue
Ramani Mohan no doubt considered himself
considerado armonioso. El Ramani Mohan sin
fortunate to have found a bride from a revered duda se consider afortunado de haber
family, who was, despite her young years and encontrado a una novia de una familia
apparent simplicity, quite beautiful. There was reverenciada, que era, a pesar de sus aos
no way for him to foresee that this shy village jvenes y simplicidad aparente, completamente
girl, hardly literate, was to become one of the
hermosa. No haba ningn modo para l de
most powerful and revered saints of modern
prever que esta muchacha de pueblo tmida,
India, leaving behind thousands of mourning
apenas alfabetizada, deba hacerse uno de los
devotees at her death at eighty-six in 1982.
santos ms poderosos y reverenciados de India
Neither could he imagine that he himself would moderna, dejando a miles de devotos que se
be numbered among her devotees, having
afligen en su muerte en ochenta y seis en 1982.
forsaken the life of a householder to wander with Tampoco l podra suponer que l mismo sera
her as an ascetic until his death in 1938.
enumerado entre sus devotos, habiendo
abandonado la vida de una cabeza de familia
para vagar con ella como un asceta hasta su
muerte en 1938.
The story of the wedding, as told by
La historia de la boda, como dicho por
BrahmachRin Chandan, however, contains
BrahmachRin Chandan, sin embargo, contiene
three details that foreshadow this remarkable
tres detalles que presagian esta relacin notable
relationship and challenge what I believe to be y desafan lo que creo para ser el mito que M
the myth that M was the perfect wife. First,
era la esposa perfecta. En primer lugar,
Nirmals youngest uncle withholds that part of Nirmals el to ms joven retiene aquella parte
her horoscope which predicts that she will
de su horscopo que predice que ella nunca ser
never be tied down to family life.57 It is not atada a la vida familiar. 57 no es sorprendente
surprising that a relative would not want to share que un pariente no quisiera compartir esta clase
this kind of astrological reading, which would be de la lectura astrolgica, que sera considerada
considered highly inauspicious from the
muy desfavorable desde el punto de vista de
perspective of dharmashstra. There is no place dharmashstra. No hay ningn lugar en las
in the Laws of Manu or any related text that
Leyes de Manu o ningn texto relacionado que
describes a dharma for a woman other than that describa un dharma para una mujer adems de
of a wife. Leslie goes so far as to say that, from aquella de una esposa. Leslie va a fin de que
an orthodox male point of view, the concept of decir que, desde un punto de vista masculino
a female ascetic is itself an anomaly. From the ortodoxo, el concepto de un asceta de sexo
point of view of dharmashstra, marriage is an femenino es una anomala. Desde el punto de
inevitability, and a woman may never renounce vista de dharmashstra, el matrimonio es una
the life of a householder unless her husband asks inevitabilidad, y una mujer nunca puede
her to join him in a life of renunciation, although renunciar la vida de una cabeza de familia a
after her husbands death a life of renunciation is menos que su marido le pida acompaarle en una
possible and even, in some cases, strongly
vida de renuncia, aunque despus de la muerte
prescribed.58
de su marido una vida de renuncia sea posible y
hasta, en algunos casos, fuertemente prescribidos
58

Second, the wedding rites are performed

En segundo lugar, los ritos de boda son
strictly according to scriptural injunctions,
realizados estrictamente segn prescripciones
except that, when the time comes for the
bblicas, salvo que, cuando el tiempo viene para
exchange of the auspicious glance, Nirmal does el cambio del vistazo prometedor, Nirmal no
not look at her husband because she is too busy mira a su marido porque ella est demasiado
looking at spiritual entities floating overhead.59 ocupada mirando entidades espirituales que
While this establishes Ms advanced spiritual flotan arriba 59 Mientras esto establece el estado
state at a young age, it also interjects a second espiritual avanzado de M's en una edad joven,
note of inauspiciousness. BrahmachRin
esto tambin interpone una segunda nota del
Chandan goes on to say that between 1914 and desfavorable. El BrahmachRin Chandan
1924, when M was deeply engaged in Her
contina a decir que entre 1914 y 1924, cuando
play of sdhana with absolute indifference to the M fue profundamente entablado en Su juego
world, Bholanth occasionally mentioned the de sdhana con la indiferencia absoluta ante el
absence of the auspicious glance to friends, who mundo, Bholanth de vez en cuando
remarked, Yes, yes, really it is so; perhaps all mencionaba la ausencia del vistazo prometedor a
this is due to this reason-the family life has not amigos, que comentaron, S, s, realmente es
functioned with the normal bond.60
as; quizs todo esto es debido a esta razn - la
vida familiar no ha funcionado con la obligacin
normal. 60
Third, the pandit who performed the fire
En tercer lugar, el pandit quin realiz la
oblation told Ramani Mohan that someday he oblacin de fuego dijo a Ramani Mohan que un
would know what a jewel Nirmal was, and the da l sabra lo que una joya Nirmal era, y el
pandits son said that she was not an ordinary hijo del pandit dijo que ella no era una persona
person [a human being]. Again, we have here ordinaria [un ser humano]. Otra vez, tenemos
the foreshadowing of Ms extraordinariness,
aqu el presagio de Ms extraordinario, esta vez
this time by learned brahmans and, therefore,
por bracmanes cultos y, por lo tanto, fuentes de
sources of orthodox authority.
autoridad ortodoxa.
Chandans is the only spiritual biography
Chandan es la nica biografa espiritual
that describes the wedding in this detail, and
que describe la boda en estos detalles, y la mayor
most of her information came from
parte de su informacin vino de conversaciones
conversations with Didim, who was Chandans con Didim, quin era el gur de Chandan. Otros
guru. Other biographers, choosing to emphasize bigrafos, decidiendo enfatizar M como la
M as the perfect wife, might have glossed over esposa perfecta, podran haber encubrido detalles
details of the marriage ceremony that
de la ceremonia de matrimonio que presagi un
foreshadowed an unconventional marriage.
matrimonio poco convencional.
The relationship between nandamay
Parece que la relacin entre nandamay
M and Bholanth seems to have had four
M y Bholanth ha tenido cuatro fases algo
somewhat distinct phases. During the first,
distintas. Durante el primer, que comienza en
which begins in 1910, a year after the wedding 1910, un ao despus de la ceremonia de boda,
ceremony, Nirmal Sundar appears to be the
Nirmal el Sundar parece ser la novia joven
perfect young bride, although she is not yet
perfecta, aunque ella todava no viva con su
living with her husband. The second phase
marido. La segunda fase comienza en 1914,
begins in 1914, when she joins her husband in cuando ella acompaa a su marido en
Ashtagrama, and continues through their tenancy Ashtagrama, y sigue por su arrendamiento en
at Bajitpur and Shahbagh. It can be seen as the Bajitpur y Shahbagh. Puede ser visto como el
period in which Ms true identity as an
perodo en cual Ms identidad verdadera ya

exceptional woman is revealed. It can also be

que una mujer excepcional es revelada. Tambin
characterized as a period in which M attempts puede ser caracterizado de un perodo en el cual
to fulfill her role as a wife, while serving as
M intenta realizar su papel de una esposa,
Bholanths and other devotees guru. During sirviendo de Bholanths y el gur de otros
the third phase, which begins in 1928, M
devotos. Durante la tercera fase, que comienza
appears completely unable to fulfill her role as en 1928, M parece completamente incapaz de
wife and grows into the role of guru, leading her realizar su papel de la esposa y se convierte en el
husband and others on pilgrimages around India. papel del gur, conduciendo a su marido y otros
The final phase of their relationship begins in
en peregrinaciones alrededor de India. La fase
1932, when Bholanth follows M to the
final de su relacin comienza en 1932, cuando
Himalayas, fully embraces the ascetic life, and, Bholanth sigue M al Himalaya, totalmente
with M as his guide, lives out the last six years abraza la vida asctica, y, con M como su gua,
of his life as a sdhaka, or spiritual practitioner, vidas los seis aos pasados de su vida como un
taking the vows of sannysa a month before his sdhaka, o practicante espiritual, tomando los
death in May 1938.
votos de sannysa un mes antes de su muerte en
el mayo de 1938.
The first phase is set in the house of
La primera fase es puesta en la casa de
Nirmals brother and sister-in-law in Shripur, hermano Nirmals y cuada en Shripur, 1910 a
1910 to 1914. The stage is set for Nirmals
1914. El marco idneo es creado para el
faithful performance of her duties as a sister-in- rendimiento fiel Nirmals de sus deberes como
law by the reported conversation prior to her
una cuada por la conversacin relatada antes de
departure from her parents home, when Didim su salida de la casa de su padre, cuando Didim
instructs her daughter to implicitly obey the
instruye que su hija a implcitamente obedece
orders of her husband and the elders of his
los pedidos de su marido y los mayores de su
family. It is clear from the description of
familia. Est claro de la descripcin del
DidiMs marriage that she modeled the
matrimonio DidiMs que ella model a la
obedient, ever patient, selfless wife and mother. esposa obediente, alguna vez paciente,
We are further told that Ramani Mohan, himself, desinteresada y madre. Nos dicen adelante que
instructed his thirteen-year-old bride to carry Ramani Mohan, l mismo, instruy a su novia de
out the commands of all elder members of his trece aos de realizar las rdenes de todos los
family, especially [those of] his eldest brother miembros mayores de su familia, sobre todo
Revati Mohan and his wife. Nirmal, obedient [aquellos de] su hermano mayor Revati Mohan y
to her husbands command (guruvacana), would su esposa. Se esperara as que Nirmal,
thus be expected to tirelessly perform the daily obediente a la orden de su marido (guruvacana),
duties of the pativrat as modeled by her sister- realice infatigablemente las rutinas diarias del
in-law.
pativrat como modelado por su cuada.
Indeed, every account of this period
En efecto, cada cuenta de este perodo
emphasizes Nirmal Sundaris extreme
enfatiza la adhesin extrema de Nirmal Sundari
adherence to the dharma of the new bride. She is al dharma de la nueva novia. Se dice que ella ha
said to have taken full responsibility for
tomado la responsabilidad llena de realizar
carrying out all household duties, including
todos los deberes domsticos, incluso la
looking after the children. Thus she completely ocupacin de los nios. As ella completamente
relieved Her sister-in-law from all housework. liber a Su cuada de todo el trabajo de casa.
Her willingness to perform household tasks
Su buena voluntad de realizar tareas domsticas
cheerfully, even those normally done by others, alegremente, hasta los normalmente hechos por
is described by many as extreme. It is said that otros, es descrita por muchos como extrema. Se

she worked like a machine,61 seemingly

dice que ella trabaj como una mquina, 61
oblivious to fatigue or physical discomfort. The aparentemente inconsciente de fatiga o
description of Nirmals daily routine of
incomodidad fsica. La descripcin de la rutina
grihakrityam, or household work, closely
cotidiana Nirmals de grihakrityam, o trabajo
parallels Tryambakas prescription: rise before domstico, estrechamente iguala la prescripcin
dawn, boil milk to serve to the eldest brother-in- de Tryambaka: la subida antes del alba, leche de
law, light the kitchen fire, cook breakfast, grind agua hirviendo para servir al cuado mayor,
spices, cut vegetables, take care of children,
enciende el fuego de cocina, cocina el desayuno,
cook the noon-meal, perform handicrafts, make muele especias, corta verduras, tener cuidado de
parathas (fried bread) in the afternoon, cook the nios, cocina la comida del medioda, realiza
evening meal, clean the kitchen, take her own artesanas, hace parathas (pan fredo) por la
meal, work on an embroidery of Shri Krishna, tarde, cocina la cena, limpia la cocina, toma su
cook Revati Mohans assistants meal at 10 P.M., propia comida, trabajo de un bordado de Shri
and, finally, at 11:30 P.M., wash the floor and
Krishna, la comida del ayudante del cocinero
plaster it with mud and cow dung.62 Nirmal
Revati Mohan a las 22:00, y, finalmente, a las
Sundar is said to have performed these tasks
23:30. Lave el suelo y enyselo con el barro y
with complete cheerfulness and efficiency and to estircol 62 de vaca Nirmal se dice Sundar
have been much loved and appreciated by all
haber realizado estas tareas con alegra completa
members of the household for her spirit of seva y eficacia y haber sido muy amado y apreciado
[selfless service].63
por todos los miembros de la casa para su
espritu de seva [servicio desinteresado]. 63
It is not clear whether Nirmal Sundar
No est claro si Nirmal Sundar era
was aware of the particular dharma described in consciente de dharma particular descrito en los
the dharmashstra texts of a wife whose
textos dharmashstra de una esposa cuyo
husband is away (proshitabhartrikddharmdh). marido est lejos (proshitabhartrikddharmdh).
According to Tryambaka, The woman whose Segn Tryambaka, La mujer cuyo marido est
husband is away should abandon playing,
lejos debera abandonar el juego, el
adorning her body, attending gatherings and
adornamiento de su cuerpo, la asistencia a
festivals, laughing, and going to other peoples reuniones y festivales, risas, y yendo a las casas
houses.64Chandan notes, Under pressure of de otra gente. 64Chandan notas, Bajo la
work, She could not have the kheyla (the
presin del trabajo, Ella no poda tener el
impulse) at all to take food, comb Her hair, keep kheyla (el impulso) en absoluto para tomar la
Her body tidy-to do all this in time. This
comida, peinar Su pelo, guardar Su cuerpo
sentence may indicate that M was following the ordenado - para hacer todo esto a tiempo. Esta
injunction not to adorn her body while her
oracin puede indicar que M segua la
husband was away, but it seems more likely to prescripcin para no embellecer su cuerpo
reflect her lifelong disinterest in her body and mientras su marido estaba lejos, pero parece ms
her appearance.
probable para reflejar su desinters de toda la
vida de su cuerpo y su aspecto.
During this period the only occasional
Durante este perodo las nicas grietas
cracks in the picture of the perfect wife are
ocasionales en el cuadro de la esposa perfecta
interpreted as spells of absentmindedness or son interpretadas como la ortografa de
sleepiness. Every once in a while, we are told, distraccin o "somnolencia". De vez en cuando,
someone would smell burning food and find
nos dicen, alguien olera la comida ardiente y
Nirmal inert on the kitchen floor. But all was encontrara Nirmal inerte en el piso de la
forgotten when she apologized and repaired the cocina. Pero todo fue olvidado cuando ella pidi

damage. Nirmals relatives remained impressed perdn y repar el dao. Los parientes de
and grateful for her attitude of loving obedience. Nirmal's permanecieron impresionados y
However, up to this point, Nirmal had only had agradecidos por su actitud de amar la obediencia.
to perform part of the duties of the perfect wife, Sin embargo, hasta este punto, Nirmal slo
those of the ideal sister-in-law. The true test of haba tenido que realizar la parte de los deberes
perfect wifehood was yet to come. In the next de la esposa perfecta, aquellos de la cuada
phase of the relationship between nandamay ideal. La prueba verdadera de wifehood perfecto
M and Bholanth, in fact, we see that Nirmal deba venir an. En la siguiente fase de la
Sundar was more suited to fulfill the dharma of relacin entre nandamay M y Bholanth, de
the daughter-in-law whose husband is away,
hecho, vemos que Nirmal Sundar ms
which is similar to that of Vedic student who
convena realizar el dharma de la nuera cuyo
tirelessly cares for her guru and his wife (in this marido est lejos, que es similar a aquel del
case her in-laws), than to fulfill the dharma of estudiante Vdico que infatigablemente siente
the pativrat.65
cario por su gur y su esposa (en este caso sus
parientes polticos), que realizar el dharma del
pativrat.65
Phase two of the relationship between
Fase dos de la relacin entre nandamay
nandamay M and Bholanth, in which Ms M y Bholanth, en el cual la naturaleza
extraordinary nature began to manifest itself and extraordinaria Ms comenz a manifestarse y
she became less able to fulfill the requirements ella se hizo menos capaz de realizar los
of Strdharma, began in 1914 at age eighteen, requisitos de Strdharma, comenz en 1914 a la
when she went to Ashtagrama to live with her edad de dieciocho aos, cuando ella fue a
husband for the first time. It was there that the Ashtagrama para vivir con su marido por
picture of the perfect wife truly begins to crack. primera vez. Precisamente all el cuadro de la
We are told that when Nirmal left to join her
esposa perfecta realmente comienza a rajarse.
husband at Ashtagrama, her mother repeated her Nos dicen que cuando Nirmal se march para
parting instructions: to look upon her husband as acompaar a su marido en Ashtagrama, su madre
her guardian and to obey and respect him just as repiti sus instrucciones de despedida:
she did her own parents. Before we fully
considerar su marido como su guarda y
examine the devotees claim that M never did obedecerle y respetarle como ella hizo a sus
anything without Bholanths permission,
propios padres. Antes de que totalmente
however, we consider the apparent lack of sexual examinemos la reclamacin de los devotos que
relationship between M and Bholanth, its
M nunca hizo nada sin el permiso Bholanths,
implications for Ms identity as the perfect
sin embargo, consideramos la carencia aparente
wife, and the mystery of Bholanths acceptance de la relacin sexual entre M y Bholanth, sus
of an asexual marital relationship.
implicaciones para la identidad Ms como la
esposa perfecta, y el misterio de la aceptacin
Bholanths de una relacin matrimonial
asexuada.
Although there are indications that from
Aunque haya indicaciones que de vez en
time to time Bholanth came to visit his young cuando Bholanth vino para visitar a su novia
bride at Revati Mohans house in Shripur, there joven en la casa de Revati Mohan en Shripur, no
is no mention of a sexual encounter between the hay ninguna mencin de un encuentro sexual
two of them during the years 1910 to 1914.
entre dos de ellos durante los aos 1910 a 1914.
Because continuation of a husbands bangsha, or Como la continuacin de bangsha de un marido,
line, is the aim of a Hindu Bengali marriage,66 o lnea, es el objetivo de un matrimonio bengal

and girls are assumed eligible for the

hind, 66 y las muchachas son asumidas
consummation of a marriage after the onset of elegibles para la consumacin de un matrimonio
menstruation,67 it would have been unusual for despus del inicio de la menstruacin, 67 habra
Bholanth not to have initiated sexual contact sido extrao para Bholanth no haber iniciado el
before this time, since Nirmal was, by then,
contacto sexual antes de este tiempo, ya que
already eighteen. Nirmals own mother was
Nirmal era, para entonces, ya dieciocho.
married at age twelve and had her first daughter Nirmals poseen a la madre estuvo casado a la
at sixteen. According to Roy, on the first night in edad de doce aos y tena su primera hija en
the husbands house, a Bengali girl is expected diecisis. Segn Roy, en la primera noche en la
to participate in the ritual night of
casa del marido, se espera que una muchacha
consummation, called the night of flower bed, bengal participe por la noche ritual de la
in which the couples bed is adorned with
consumacin, llamada la noche del macizo, en
flowers and they are expected to have sexual
que la cama de la pareja es embellecida por
relations for the first time.68
flores y se espera que ellos tengan relaciones
sexuales para la primera vez
There is some intimation that, while
Hay alguna intimacin que, mientras
Nirmal was living with Revati Mohan and his Nirmal viva con Revati Mohan y su familia,
family, Bholanth did not often stay long with Bholanth no a menudo se quedaba largo con su
his brother, not only because he was looking for hermano, no slo porque l buscaba un trabajo,
a job but because Nirmal had not won him
pero porque Nirmal no le haba persuadido.
over.69 It is not clear whether this phrase refers 69 no est claro si esta frase se refiere a la
to Nirmals indifference to her husband or to indiferencia Nirmals ante su marido o ante la
the lack of sexual activity between them. It is
carencia de la actividad sexual entre ellos. Se
simply reported that Nirmals sister-in-law
relata simplemente que la cuada Nirmals
suggested as a remedy that Nirmal write him a sugiri como un remedio que Nirmal le
letter. In the face of Nirmals resistance, it is
escriben una carta. Ante la resistencia Nirmals,
said that her sister-in-law wrote a letter for her to se dice que su cuada escribi una carta para ella
copy which spoke of her unhappiness since her para copiar que habl de su infelicidad desde la
husbands departure and asked when he would salida de su marido y pregunt cuando l
return.70
volvera 70
The first mention of the subject of sexual
La primera mencin del sujeto del
contact between Nirmal and Bholanth in any contacto sexual entre Nirmal y Bholanth en
of the biographies occurs in the description of cualquiera de las biografas ocurre en la
the years after Nirmal joined her husband at
descripcin de los aos despus de que Nirmal
Ashtagrama. Gurupriya Dev makes no mention acompa a su marido en Ashtagrama. El
of the subject except to note that at that time
Gurupriya Dev no hace ninguna mencin del
M would do anything Bholanth asked her to sujeto excepto notar que entonces M hara
do. Bithika Mukerji, however, broaches the
algo que Bholanth le pidiera hacer. El Bithika
subject of the unusual consequences of the
Mukerji, sin embargo, menciona el sujeto de las
marriage by quoting M as saying, From the consecuencias extraas del matrimonio
beginning Bholanth was just like a father to
citando M, Desde el principio Bholanth era
me.71She goes on to say that when the time justo como un padre a m. 71She contina a
came for them to make their home together, the decir que cuando el tiempo vino para ellos para
young husband found a spiritual aura around his hacer su casa juntos, el marido joven encontr
wife which precluded all worldly thoughts from una aura espiritual alrededor de su esposa que
his mind. He accepted her as he found her:
impidi todos los pensamientos mundanos de su

gentle, obliging and hardworking but without a

trace of worldly feeling or desire. M herself,
says Mukerji, later referred humorously to this
phase of her life in the following way, In the
beginning he used to say, You are very young
and childlike-it will be alright when you grow
up-but it seems I never grew up!72

mente. l la acept cuando l la encontr: suave,

servicial y trabajador pero sin un rastro de
sentimiento mundano o deseo. M ella misma,
dice Mukerji, ms tarde mandado
humorsticamente a esta fase de su vida del
modo siguiente, Al principio l sola decir,
Usted es muy joven e infantil - ser alright
cundo usted crece -but parece que nunca crec!
72
Mukerjis description of the early
La descripcin de Mukerji del
marriage does not mention Ms role in the lack matrimonio temprano no menciona el papel
of sexual contact, other than that she projected a Ms en la carencia del contacto sexual, adems
spiritual aura. Later, however, she introduces a del cual ella proyect una aura espiritual. Ms
quote from M which implies that M played a tarde, sin embargo, ella introduce una cotizacin
more active role. She quotes M as saying to
de M que implica que M desempe un papel
Gurupriya Dev after Bholanths death in 1938: ms activo. Ella cita M a Gurupriya Dev
There was never any shadow of a worldly
despus de la muerte de Bholanth's en 1938:
thought in Bholanths mind. He made no
nunca haba ninguna sombra de un pensamiento
difference between me and little Maron when mundano en la mente de Bholanth's. l no hizo
we lay near him at night. You will remember that ninguna diferencia entre m y poco Maron
many times when you were going away at night, cuando estamos cerca de l por la noche. Usted
you laid me down near him when this body was recordar que muchas veces cuando usted se
in a bhva. He was never troubled by any
marchaba por la noche, usted me acost cerca de
selfconsciousness. He guarded and looked
l cuando este cuerpo estaba en un bhva. l
after this body most confidently and
nunca fue preocupado por ninguna cohibicin.
unselfconsciously. Once or twice, when there
l se protegi y cuid de este cuerpo el ms
was an inkling of a worldly thought in him
con seguridad y no tmidamente. Un par de
which was so unformed that he was not aware of veces, cuando haba una nocin de un
it, this body would assume all the symptoms of pensamiento mundano en l que fue tan no
death. He would feel frightened and do japa,
formado que l no era consciente de ella, este
knowing that he could reestablish contact with cuerpo asumira todos los sntomas de la muerte.
me by that method alone.73
l se sentira asustado y hara japa, sabiendo que
l podra restablecer el contacto conmigo por
aquel mtodo solo 73
Alexander Lipski claims that the young
Alexander Lipski afirma que Nirmal
Nirmal fended off her husbands sexual
joven par los avances sexuales de su marido
advances even more aggressively: When
an ms agresivamente: Cuando [Bholanth]
[Bholanth] first tried to approach Her
primero trat de acercarse a Ella fsicamente, l
physically, he supposedly received such a violent supuestamente recibi una sacudida elctrica tan
electric shock that he put for the time being all violenta que l puso por el momento todos
thought of a physical relationship out of his
pensaron en una relacin fsica loca. 74 con
mind.74 Curiously, there is no reference to this Curiosidad, no hay ninguna referencia a este
violent rejection in any of Ms other sacred
rechazo violento en cualquier de Ms otras
biographies. Lipski read about this incident in biografas sagradas. Lipski ley sobre este
the first edition of Autobiography of a Yogi by incidente en la primera edicin de la

Paramahamsa Yogananda, published in 1946. In Autobiografa de un Yogui por Paramahamsa

this edition, he relates a conversation he had
Yogananda, publicado en 1946. En esta edicin,
with M in Ranchi between March and
l relaciona una conversacin que l tena con
September 1936, about two years before
M en Ranchi entre marzo y septiembre de 1936,
Bholanths death. Bholanth was apparently
aproximadamente dos aos antes de la muerte de
standing near M at the time of the conversation, Bholanth's. Bholanth era por lo visto
although he was observing his fifth year of
permanente cerca de M en el momento de la
practicing mauna, or silence. Yogananda asked conversacin, aunque l observara su quinto ao
M, Please tell me something of your life, and de practicar mauna, o silencio. Yogananda
M replied with the famous words that are
pregunt a M, Por favor dgame que algo de
nearly mantra to every devotee: Father there is su vida, y M contest con las palabras famosas
little to tell. My consciousness has never
que son casi el mantra a cada devoto: el Padre
associated itself with this temporary body.
all es poco para contar. Mi conocimiento
Before I came on this earth, Father, I was the nunca se ha asociado con este cuerpo temporal.
same. As a little girl, I was the same. I grew Antes de que yo viniera a esta tierra, Padre, Yo
into womanhood, but still I was the same.
era el mismo. Como una nia, Yo era el
When the family in which I had been born made mismo. Me convert en mujeres, pero todava
arrangements to have this body married, I was Yo era el mismo. Cuando la familia en la cual
the same.
yo haba nacido hizo preparativos para hacer
casar con este cuerpo, Yo era el mismo.
In later editions, M goes on to close
En ediciones posteriores, M contina a
with the famous lines, And Father, in front of enzarzarse con las lneas famosas, Y Padre,
you now I am the same. Ever afterward, though delante de usted ahora Soy el mismo. Alguna
the dance of creation change around me in the vez despus, aunque el baile de creacin me
hall of eternity, I shall be the same. However, cambie de sitio en el pasillo de eternidad, Ser
in the first edition, M is reported to have said, el mismo. Sin Embargo, en la primera edicin,
And when, passion-drunk, my husband came to se relata que M ha dicho, Y cuando, bebido por
me and murmured endearing words, lightly
la pasin, mi marido vino a m y murmur
touching my body, he received a violent shock, palabras simpticas, ligeramente tocando mi
as if struck by lightning, for even then I was the cuerpo, l recibi un choque violento, como si
same. My husband knelt before me, folded his golpeado por el relmpago, para hasta entonces
hands, and implored my pardon. Mother, he Yo era el mismo. Mi marido no se arrodill
said, because I have desecrated your bodily
antes de m, dobl sus manos, e implor mi
temple by touching it with the thought of lust- perdn. Madre, l dijo, porque he profanado
not knowing that within it dwelt not my wife but su templo corporal tocndolo con el pensado
the Divine Mother-I take this solemn vow: I
lujuria - no sabiendo que dentro de ello mor no
shall be your disciple, a celibate follower, ever mi esposa pero la Madre-I Divina toma este voto
caring for you in silence as a servant, never
solemne: no estar su discpulo, un seguidor
speaking to anyone as long as I live. May I thus clibe, alguna vez sintiendo cario por usted en
atone for the sin I have today committed against el silencio como un criado, nunca hablando a
you, my guru. Even when I quietly accepted
nadie mientras vivo. Puedo as expiar el pecado
this proposal of my husbands, I was the
que he destinado hoy contra usted, mi gur.
same.75
Aun cuando silenciosamente acept esta oferta
de mi marido, Yo era el mismo. 75

The quote then concludes with the

La cotizacin entonces concluye con el
traditional, And Father, in front of you now. tradicional, Y Padre, delante de usted ahora.
Curiously, this part of the conversation between con Curiosidad, esta parte de la
M and Yogananda was deleted from later
conversacin entre M y Yogananda fue
editions.76 The entire chapter remains the same suprimida de ediciones 76 posteriores El
except for this passage. Since this version of the captulo entero permanece el mismo excepto este
conversation is not mentioned in any of Ms
paso. Ya que esta versin de la conversacin no
other biographies, we wonder if devotees asked es mencionada en ninguno de Ms otras
that it be omitted in the future because it was
biografas, nos preguntamos si los devotos
inaccurate or because it was offensive in some pidieron que sea omitido en el futuro porque era
way. We can question its accuracy from one
inexacto o porque era ofensivo de algn modo.
perspective. Bholanth was certainly not
Podemos poner su exactitud en duda desde un
practicing mauna throughout their marriage.
punto de vista. Bholanth no practicaba
Gurupriya Dev reports that Bholanth was so seguramente mauna en todas partes de su
distressed at Bhaijis death in 1937 that M had matrimonio. El Gurupriya Dev relata que
to silence him to prevent him from breaking a Bholanth estuvo tan afligido en la muerte de
six-year vow of silence.77That would place him Bhaiji en 1937 que M tuvo que hacerle callar
in the fifth year of mauna when M was
para impedirle romperse un voto de seis aos del
conversing with Yogananda in 1936.78
silencio 77That le colocara en el quinto ao de
mauna cuando M dialogaba con Yogananda en
1936.78
There is no way of establishing whether
No hay ningn modo de establecer si M
M referred to her husband as passion-drunk se refiri a su marido como "bebido por la
in her conversation with Yogananda or whether pasin" en su conversacin con Yogananda o si
she claimed to have given him an electric
ella afirm haberle dado un choque 79 elctrico
shock.79 It is hard to imagine that Yogananda es difcil suponer que Yogananda habra
would have fabricated such a long piece of her fabricado una pieza tan larga de su respuesta a su
response to his question about her life, but we pregunta sobre su vida, pero no tenemos ninguna
have no way to establish its legitimacy or to
manera de establecer su legitimidad o
reject it. What we do know is that this
rechazarlo. Lo que realmente sabemos es que
description of a rejected sexual advance
esta descripcin de un avance sexual rechazado
resurfaced in the most contemporary of Ms
emergi de nuevo en la ms contempornea de
biographies, Alexander Lipskis, published in
biografas Ms, Alexander Lipski, publicado en
1977, five years before Ms death, a biography 1977, cinco aos antes de la muerte de M's, una
which was recommended to me by many
biografa que fue recomendada a m por muchos
devotees. Thus, it lives on as a part of Ms life devotos. As, esto vive de como una parte de la
story.
historia de la vida Ms.
Second to blind obedience to her
Segundo en cegar la obediencia a su
husband, a pativrats most important duty is to marido, el deber pativrats ms importante es
perform sexual intercourse with him and
realizar relaciones sexuales con l y producir a
produce children, particularly sons. The texts do nios, en particular hijos. Los textos no detallan
not detail consequences for wives who refuse to consecuencias para mujeres que rechazan tener
have sexual intercourse with their husbands,
relaciones sexuales con sus maridos,
probably because it seemed unthinkable.
probablemente porque pareci impensable. Las
Consequences for wives who do not produce
consecuencias para mujeres que no producen el
offspring, however, are described in some detail descendiente, sin embargo, son descritas en

in the Laws of Manu, chapter 9, verse 81: A

barren wife may be superseded in the eighth
year, she whose children (all) die in the tenth,
she who bears only daughters in the eleventh,
but she who is quarrelsome without delay.80
Thus, a woman who offers her husband her
service, her care, her well-cooked food, her
aesthetics of pleasure, and her capacity for
children could expect his protection and his
economic support.81 If a barren wife is in
danger of abandonment, a wife not willing to
engage in sexual relations at all is surely at risk.
According to Roy, even a contemporary Bengali
man believes he is entitled to sexual union
whenever he wishes.82

algunos detalles en las Leyes de Manu, el

captulo 9, verso 81: Una esposa estril puede
ser reemplazada en el octavo ao, ella cuyos
nios (todos) mueren en el dcimo, ella que slo
da a luz a hijas en el undcimo, pero ella que es
peleona sin la tardanza. 80 As, una mujer que
ofrece a su marido su servicio, su cuidado, su
comida bien cocinada, su esttica del placer, y su
capacidad para nios podra esperar su
proteccin y su apoyo 81 econmico Si una
esposa estril est en el peligro del abandono,
una esposa no complaciente a tomar parte en
relaciones sexuales en absoluto est seguramente
en peligro. Segn Roy, hasta un hombre bengal
contemporneo cree que tiene derecho a la
unin sexual siempre que l desee. 82
There are intimations in Mukerji that
Hay intimaciones en Mukerji que la
Nirmals indifference to sex presented a
indiferencia Nirmals ante el sexo present un
substantial challenge to Bholanths family.
desafo sustancial a la familia Bholanths.
The members of Bholanths family, however, Los miembros de la familia Bholanths, sin
were not very easily reconciled to Nirmals wayembargo, no fueron muy fcilmente
of life. With the gradual unfoldment of her
reconciliados para el estilo de vida Nirmals.
personality, it became clear to them that it would Con unfoldment gradual de su personalidad, se
never be possible for Bholanth to lead a
hizo claro para ellos que nunca sera posible para
conventional life with her. Although Nirmal had Bholanth conducir una vida convencional con
endeared herself to her husbands family, they ella. Aunque Nirmal se hubiera hecho querer a
thought it their duty to urge Bholanth to
la familia de su marido, ellos pensaban esto su
separate from her and marry again.Those who deber de impulsar Bholanth a separarse de ella
have known Bholanth, will readily understand y casarse otra vez. Aquellos que han sabido
that he could not have given any serious thought Bholanth, entendern fcilmente que l no
to this suggestion.83
poda haber dado ningn pensamiento serio de
esta suposicin 83
It is likely that the conventional life
Es probable que la vida convencional
refers to the normal bond, or sexual activity se refiera a la obligacin normal, o actividad
leading to the continuation of the family line.
sexual que lleva a la continuacin de la lnea de
familia.
Both Mukerji and BrahmachRin
Tanto Mukerji como BrahmachRin
Chandan mention pressure on Bholanth from Chandan mencionan la presin en Bholanth de
family and friends to leave his wife or take
familia y amigos para abandonar a su esposa o
another and describe Bholanth as someone who tomar al otro y describir Bholanth como alguien
would never consider such a thing. According to que nunca considerara tal cosa. Segn Chandan,
Chandan, in Ashtagrama between 1914 and
en Ashtagrama entre 1914 y 1918, la esposa del
1918, Joy Shankar Sens wife [the wife of the Senador de Joy Shankar [la esposa del
landlord] and others used to talk amongst
propietario] y otros sola hablar entre ellos de
themselves about [Bholanth]. Their opinion was[Bholanth]. Su opinin era que aunque
that though [Bholanth] and his wife were so
[Bholanth] y su esposa fueran natured tan

simple and good natured, [Bholanth] should

marry again. Everybody observed that Ms
body was physically so tender that the slightest
indisposition affected Her health.84

simple y bueno, [Bholanth] debera casarse otra

vez. Cada uno observ que el cuerpo Ms era
fsicamente tan la oferta que la indisposicin
ms leve afect Su salud. 84

She writes that when Bholanth saw the

Ella escribe que cuando Bholanth vio el
devotion that his young wife extended toward lealtad que su esposa joven ampli hacia l y su
him and his family, he remained charmed,
familia, l permaneci encantado, sintiendo
feeling always as if a small girl was near him. siempre como si una pequea muchacha estaba
He was extremely simple-hearted, but did
cerca de l. l era muy cndido, pero realmente
wonder as to what was this strange phenomenon! se pregunt en cuanto a lo que era este fenmeno
Why was there not the least evidence of any
extrao! Por qu no estaba all la menor parte
worldly inclination at any time in Her?
de pruebas de alguna inclinacin mundana en
Externally, at the same time, no deficiency of
cualquier momento en Ella? Por fuera, al mismo
growth in any part of the body could be
tiempo, ninguna deficiencia del crecimiento de
observed. Often such thoughts would recur in his cualquier parte del cuerpo podra ser observada.
mind then. On the other hand, a childlike
A menudo tales pensamientos se repetiran en su
obedience was noticed by him in M all the
mente entonces. Por otra parte, una obediencia
time. That made him quite lost in it, as it were, infantil fue notada por l en M todo el tiempo.
simple-hearted and self-forgetful as he was.
Esto le hizo completamente perdido en ello,
When Ms play of sdhana began and
como era, cndido y autodespistado como l era.
continued on an intensive scale, Bholanth
Cuando el juego Ms de sdhana comenz y
was filled with a feeling of compassion as on a sigui una escala intensiva, Bholanth estuvo
child. So he could not offer the least hindrance inllena de un sentimiento de compasin como en
Her sdhana. All the time he was under the
un nio. Entonces l no poda ofrecer la menor
influence of some invisible power, not knowing parte de obstculo en Su sdhana. Todo el
what it was and having within himself a feeling tiempo l estaba bajo la influencia de un poco de
of reverence as well. But sometimes, upon being poder invisible, no sabiendo lo que era y
influenced during talks with his friends and
teniendo dentro de l un sentimiento de la
companions, his mind would question as to why reverencia tambin. Pero a veces, para ser
it was like that.85
influida durante conversaciones con sus amigos
y compaeros, su mente pondra en duda en
cuanto a por qu pareci a esto
Several interesting threads woven into
Varios hilos interesantes tejidos en este
this passage address the question of Bholanths paso se dirigen a la pregunta de la aceptacin
acceptance of an asexual marriage. Chandan and,Bholanths de un matrimonio asexuado.
most likely, Didim project Bholanth as a
Chandan y, con la mayor probabilidad, Didim
simple, compassionate, and even selfless man, proyectan Bholanth como un hombre simple,
touched by his wife, who evoked fatherly
compasivo, y hasta desinteresado, tocado por su
impulses in him. Seeing her spiritual states, he esposa, que evoc impulsos paternales en l.
felt sympathetic toward her and chose not to
Viendo sus estados espirituales, l se sinti
interfere with her sdhana by putting worldly comprensivo hacia ella y decidi no interferir
expectations on her. He was also, Chandan
con su sdhana poniendo expectativas mundanas
proposes, under a kind of spiritual spell from
sobre ella. l tambin era, Chandan propone,
Ms invisible power that kept him from
bajo una especie de ortografa espiritual de Ms

pursuing his doubts about her. Yet, he was

poder invisible que le impidi perseguir sus
human and was occasionally provoked by
dudas sobre ella. An, l era humano y era de
friends and family to wonder why she was not vez en cuando incitado por amigos y familia a
responsive.
preguntarse por qu ella no era sensible.
Anil Ganguli, a foremost Calcutta
Anil Ganguli, un devoto de Calcuta
devotee, tends to spiritualize this even further. principal, tiende a spiritualize esto an adelante.
To [Bholanth] Nirmal was, from the
A [Bholanth] el Nirmal era, desde el principio,
beginning, a mystery-a wonder of wonders. His una maravilla de misterio-a de maravillas. Su
mind was puzzled by a conflict of ideas. She was mente fue dejada perpleja por un conflicto de
completely unresponsive as a wife. [He] hoped ideas. Ella era completamente insensible como
she would be all right in the course of time. But una esposa. [l] esper que ella estuviera bien
that time never came. He often wondered: Is
con el tiempo. Pero aquel tiempo nunca vino. l
she the goddess in human form? And how was a menudo se preguntaba: Es ella la diosa en la
he received by Nirmal? She saw in her
forma humana? Y cmo fue recibido l por
husband not only the guru but the embodiment Nirmal? Ella vio en su marido no slo al
of Gopal (child Krishna). She instilled into gur, pero la encarnacin de Gopal (el nio
Bholanth spiritual fervor which ultimately
Krishna). Ella infundi al fervor espiritual
transformed him into an ascetic. From the very Bholanth que por ltimo le transform en un
beginning theirs was a unique relationship
asceta. A partir del mismo principio suyo era una
poised on a spiritual plane beyond the
relacin nica equilibrada en un avin espiritual
comprehension of ordinary humanity. It reminds ms all de la comprensin de la humanidad
one of the relationship between Thakur Sri Sri ordinaria. Esto recuerda a una de la relacin
Ramakrishna Paramahamsa and Mother Sarada entre Thakur Sri Sri Ramakrishna Paramahamsa
Dev. Let us approach the subject with
y la Madre Sarada Dev. Djenos acercarse al
reverence.86
sujeto con la reverencia 86
Most accounts of the relationship
La mayor parte de cuentas de la relacin
between Bholanth and M are highly
entre Bholanth y M son muy spiritualized, con
spiritualized, with hardly any suggestion of the apenas cualquier suposicin de las dudas y
doubts and frustrations a husband might have
frustraciones que un marido podra tener cuando
when faced with a platonic marriage. The
enfrentante con un matrimonio platnico. El
concept of a spiritual, celibate marriage had been concepto de un matrimonio espiritual, clibe
glorified by this time in Bengal in the spiritual haba sido glorificado para estas fechas en
biographies of Shri Ramakrishna and his wife, Bengal en las biografas espirituales de Shri
Sarada Dev. Isherwood says that
Ramakrishna y su esposa, Sarada Dev.
Ramakrishnas disciple, Saradananda, concluded Isherwood dice que el discpulo de Ramakrishna,
that Ramakrishna married in order to show the Saradananda, concluy que Ramakrishna se
world an ideal, the ideal of a sexless
cas a fin de mostrar al mundo un ideal, el ideal
marriage.87 There is almost no material on
de un matrimonio 87 asexuado no hay casi
Bholanth himself, even though some devotees ningn material de Bholanth l mismo, aunque
received their initiation from him and considered algunos devotos recibieran su iniciacin de l y
him their guru.88 We have little or no
le consideraran su gur 88 tenemos poca o
information about his life before he married M, ninguna informacin sobre su vida antes de que
nor do we know how he felt about anything,
l se casara con M, tampoco sabemos como l
except for the little that others, including M,
sinti sobre algo, excepto poco que los otros,
have said about him.
incluso M, han dicho sobre l.
Later we explore a paradigm that
Ms tarde exploramos un paradigma que

explains the communitys lack of emphasis on explica la carencia de la comunidad del nfasis
Bholanth and his surrender to an asexual
en Bholanth y su rendicin a un matrimonio
marriage, a Shkta paradigm in which a woman asexuado, un paradigma Shkta en el cual una
is seen as a manifestation of the goddess and her mujer es vista como una manifestacin de la
husband considers her his guru. For now,
diosa y su marido la considera su gur. Por el
however, we conclude that, from the perspective momento, sin embargo, concluimos que, desde
of orthodox Hindu Strdharma, nandamay M el punto de vista de Strdharma hind ortodoxo,
can hardly be considered the perfect wife if she nandamay el M puede considerarse apenas la
refused to engage in a sexual relationship with esposa perfecta si ella rechazara tomar parte en
her husband and produce children. In fact, from una relacin sexual con su marido y producir a
the perspective of orthodox Strdharma, one
nios. De hecho, desde el punto de vista del
might say that a Hindu woman who refuses her ortodoxo Strdharma, uno podra decir que no
husband cannot be called a wife at all; a
pueden llamar a una mujer hind que rechaza a
marriage without sex is not a marriage. During su marido una "esposa" en absoluto; un
the second stage of their relationship, Nirmal matrimonio sin el sexo no es un "matrimonio".
seems to be cheerfully fulfilling her role as a
Durante la segunda etapa de su relacin, parece
Hindu wife in ways other than as a sexual
que Nirmal realiza alegremente su papel de una
partner, such as cooking, cleaning house,
esposa hind de modos adems de como un
receiving guests, and honoring and obeying her compaero sexual, como cocina, limpieza de la
husband. However, she becomes increasingly
casa, recepcin de invitados, y honra y
absorbed in her relationship with the Divine and obediencia de su marido. Sin embargo, ella se
is portrayed as beginning to reveal her true
hace cada vez ms absorbida en su relacin con
identity as an exceptional woman. At
el Divino y es retratada como comenzando a
Ashtagrama we hear that she was so devoted that revelar su personalidad verdadera como una
she ate Bholanths leftovers as prasd, or
mujer excepcional. En Ashtagrama omos que
blessed food, and did pranm, or bowed in
ella fue tan dedicada que ella comi restos
reverence, to the water with which she washed Bholanths como prasd, o bendijo la comida, e
his feet and then drank it. At the same time, she hizo pranm, o se dobl en la reverencia, al agua
is first being recognized as a spiritually exalted con la cual ella lav sus pies y luego lo bebi. Al
woman as a result of her ecstatic behavior
mismo tiempo, ella est siendo reconocida
during devotional chanting, or krtan. During
primero como una mujer espiritualmente
this phase she began her own spiritual practice, exaltada a consecuencia de su comportamiento
asking permission of her husband to perform
extasiado durante el canto piadoso, o krtan.
Harinm, the repetition of Gods name, in the Durante esta fase ella comenz su propia
evenings after all the household work had been prctica espiritual, preguntando al permiso de su
done, although use of mantra and performing
marido de realizar Harinm, la repeticin del
spiritual practice other than worship of ones
nombre de Dios, por las tardes despus de que
husband is forbidden by dharmashstra. At
todo el trabajo domstico haba sido hecho,
Ashtagrama, her first devotee, Harkumr, called aunque el uso del mantra y la realizacin de la
others attention to her ecstatic states of the body prctica espiritual adems de la adoracin del
and invited musicians to her house for krtan.
marido de alguien estn prohibidos por
dharmashstra. En Ashtagrama, su primer
devoto, Harkumr, llam la atencin de los otros
a sus estados extasiados del cuerpo e invit a
msicos a su casa para krtan.
It was at that krtan that others first saw
Estaba en aquel krtan que los otros

Nirmal in hhdva, or divine ecstasy. This is

primero vieron Nirmal en hhdva, o xtasis
remarkable because, according to the rules of
divino. Esto es notable porque, segn las reglas
purdah, wives were supposed to be cloistered, de purdah, se supuso que mujeres eran
listening through a crack in the wall, but Nirmal enclaustradas, escuchando por una grieta en la
apparently became so overcome with spiritual pared, pero Nirmal por lo visto se hizo tan
energy that Bholanth, accompanied by the other vencido con la energa espiritual que Bholanth,
men, was called to help revive her. According to acompaado por los otros hombres, fue llamado
Strdharma, it would be highly inappropriate for para ayudar a reanimarla. Segn Strdharma,
any man other than Bholanth to see Nirmal in sera muy inoportuno para cualquier hombre
such an unusual state. After the first incident,
adems de Bholanth ver Nirmal en un estado
Bholanth is quoted as saying, What is all this? tan extrao. Despus del primer incidente,
I feel ashamed to face people, but others
Bholanth es citado, Qu es todo esto? Me
convinced him that they should hold a second avergenzo para estar enfrente de la gente, pero
krtan, at which the same thing happened.89
los otros le convencieron de que ellos deberan
Nirmals parents got the news that she was
sostener segundo krtan, en el cual la misma
suffering from hysterical fits, and they wrote to cosa pas 89 los padres Nirmals consiguieron
Bholanth about it, but he is said to have replied las noticias que ella sufra del histrico cabe, y
that the rumor was quite unfounded and that
ellos escribieron a Bholanth sobre ello, pero se
there was nothing to be worried about.90
dice que l ha contestado que el rumor era
completamente infundado y que no haba nada
para estar preocupado de. 90
The events that continued to unfold in
Los acontecimientos que siguieron
this second phase of their relationship, however, desplegndose en esta segunda fase de su
certainly gave Bholanth occasion to worry.
relacin, sin embargo, seguramente dieron la
When Nirmal joined him in Bajitpur in 1918, ocasin Bholanth para preocuparse. Se dice que
what is referred to as the ll of sdhana or cuando Nirmal le acompa en Bajitpur en
the play of spiritual practice, is said to have
1918, lo que se menciona como ll de
formally begun. Devotees refer to this period as sdhana o el juego de la prctica espiritual, ha
a ll because they believe that M, Godcomenzado formalmente. Los devotos se refieren
realized from birth, merely went through the
a este perodo como un ll porque ellos creen
motions of spiritual practice for the benefit of que M, Realizado por Dios desde el nacimiento,
her devotees. While at first she continued to
simplemente pas por los movimientos de la
cook for Bholanth and guests, she became
prctica espiritual a beneficio de sus devotos.
increasingly absorbed in mantra and meditation Mientras al principio ella sigui cocinando para
and was in trance much of the day. During most Bholanth e invitados, ella se hizo cada vez ms
of the day she remained the serene and
absorbida en mantra y meditacin y estaba en el
pleasant-spoken housewife, but at night she trance la mayor parte del da. Durante la mayor
was the devout and dedicated spiritual
parte del da ella permaneci el ama de casa
practitioner fully occupied with the
serena y dicha del modo agradable, pero por la
manifestations of the inner life. Although some noche ella era el devoto y dedic al practicante
say that Bholanth was awestruck in Her
espiritual totalmente ocupado con las
presence and soon enough ceased to look upon manifestaciones de la vida interior. Aunque
her as wife proper,91 other accounts point to hisunos digan que Bholanth era atemorizado en
increasing concern about her.92 Lipski says that, Su presencia y bastante pronto dej de
Bholanth was placed in an awkward position, considerar ella como la esposa apropiada, otras
experiencing the pressure of friends and
91 cuentas sealan a su preocupacin creciente

neighbors to put an end to the improper behavior por su 92 Lipski dice que, Bholanth fue
of his wife. He felt compelled to summon
colocado en una posicin torpe, experimentando
several ojhs (spirit exorcisers) to cure his
la presin de amigos y vecinos para acabar con
wife.93One such ojh, upon touching Nirmal el comportamiento impropio de su esposa. l se
in a state of samdhi, is said to have fallen on sinti obligado a convocar varios ojhs (espritu
the floor as if possessed. Bholanth reportedly exorcisers) para 'curar' a su esposa. 93One se
asked his wife nervously, Please do something dice tal ojh, para mencionar que Nirmal en un
to pacify this man! which she is said to have
estado de samdhi, se ha cado en el suelo como
done. This incident is particularly interesting
si posedo. Bholanth segn se informa pregunt
because, initially, Bholanth succumbs to
a su esposa nerviosamente, Por favor haga algo
pressure to make his wife more normal, either para pacificar a este hombre! que se dice que
out of his own concern or a desire to pacify
ella ha hecho. Este incidente es particularmente
concerned friends and family; then, in the
interesante porque, al principio, Bholanth
middle of the crisis, he assumes that his wife
sucumbe a la presin para hacer a su esposa ms
might have the power to cure the ojh, just as "normal", de su propia preocupacin o de un
she might have created his condition; finally, he deseo de pacificar preocupado por amigos y
implores her, rather than orders her, to help the familia; entonces, en medio de la crisis, l
ojh. Bholanth seems to have been trying to
supone que su esposa pudiera tener el poder de
understand what was happening to his wife.
"curar" el ojh, como ella podra haber creado su
Also, when Nirmal apparently healed a friends condicin; finalmente, l la implora, ms bien
son, Bholanth went to a holy man for
que le pide, para ayudar al ojh. Parece que
reassurance.94
Bholanth ha estado tratando de entender lo que
pasaba a su esposa. Tambin, cuando Nirmal
por lo visto cur al hijo de un amigo, Bholanth
fue a un hombre santo para el tranquilidad 94
In 1922, when her spiritual activity
En 1922, cuando su actividad espiritual
intensified and she neither ate nor slept much, it no intensific y ella ni comi, ni durmi mucho,
became impossible for Nirmal to attend to
se hizo imposible para Nirmal ocuparse del
household work. Bhaiji reports that she was in trabajo domstico. Bhaiji relata que ella estaba
such a constant state of samdhi, or absorption inen un estado tan constante de samdhi, o
the Self, that she sometimes forgot how to laugh absorcin en el M, que ella a veces olvidaba
or talk or how to distinguish between different como rerse o hablar o como distinguirse entre
articles of food or drink.95 Mukerji says,
artculos diferentes de la comida o beber 95
Bholanth watched over her as best he could. Mukerji dice, Bholanth la vigil como mejor
[A young maidservant] quietly shouldered all l podra. [Una criada joven] silenciosamente
the extra work which [Nirmal] could not do.96 llev a hombros todo el trabajo suplementario
At this point we have to consider that the picture que [Nirmal] no poda hacer. 96 A este punto
of the perfect wife has surely cracked. For
tenemos que considerar que el cuadro de la
Nirmal to have become so Self-absorbed as to esposa perfecta se ha rajado seguramente. Para
be unable to oversee the household and care for Nirmal para habernos hecho tan Ensimismado
her husband, and for the roles to have become para ser incapaces de supervisar la casa y sentir
reversed, we have to consider that Nirmal had cario por su marido, y para los papeles para
abandoned her dharma as a wife.97 Bholanth, habernos hecho invertido, tenemos que
we are told, did assert himself on at least one
considerar que Nirmal haba abandonado su
occasion, when he became angry that Nirmal dharma como una esposa 97 Bholanth, nos
was reciting a Vaishnava name of God instead of dicen, realmente se impuso en al menos una

a Shkta one, and she happily agreed to change ocasin, cuando l se enfad que Nirmal
the name of God that she was reciting.98
recitaba un nombre de Vaishnava de Dios en vez
de un Shkta un, y ella felizmente consinti en
cambiar el nombre de Dios que ella recitaba 98
Bholanths apparent concern over his
La preocupacin aparente de Bholanth's
wifes unsupervised spiritual activity, along with por la actividad espiritual no supervisada de su
that of his family, led him to suggest that
esposa, junto con aquella de su familia, le llev a
Nirmal be initiated by a guru as soon as
sugerir que Nirmal ser iniciado por un gur tan
possible.99 One month later, Nirmal performed pronto como posible 99 Un mes ms tarde,
svadiksha, or self-initiation.100 According to
Nirmal realiz svadiksha, o self-initiation.100
M, Bholanth did not learn of the initiation
Segn M, Bholanth no aprendi de la
until her cousin, Nishikanta Bhattacarya, entered iniciacin hasta que su primo, Nishikanta
the house to find her deep in meditation and
Bhattacarya, entrara en la casa para encontrarla
asked her who she was. She responded, I am profunda en la meditacin y le preguntara que
Mahdev and Mahdeva [Goddess and God]. ella era. Ella respondi, Soy Mahdev y
Bholanth then asked her what she was doing, Mahdeva [Diosa y Dios]. Bholanth entonces
When she told him she was performing the
le pregunt lo que ella haca, Cuando ella le dijo
practices of an initiate, he challenged her. She que realizaba las prcticas de un iniciado, l la
replied, I conferred [initiation] on myself the desafi. Ella contest, Confer [iniciacin] a m
night of Jhlan Prnim. At this point the tables la noche de Jhlan Prnim. A este punto las
turn in the relationship. Bholanth does not
mesas dan vuelta en la relacin. Bholanth no
respond in anger to Nirmals presumption that responde en la clera a la presuncin Nirmals
she could initiate herself, something very rare que ella podra iniciar a ella, algo muy raro
within the Hindu tradition,101 but asks her a
dentro de la tradicin hind, 101, pero le
question one would only ask ones guru, When pregunta una pregunta uno slo preguntara al
should I take dkshl It appears that something gur de alguien, Cuando debera yo tomar
was communicated to him at this point either by dkshl parece que algo fue comunicado a l a
Nirmals extraordinary state or by her report of este punto por el estado extraordinario Nirmals
her self-initiation. Nirmal then gave him the
o por su informe de su autoiniciacin. Nirmal
exact date upon which he should be initiated five entonces le dio la fecha exacta sobre la cual l
months hence and told him that she herself
debera ser iniciado cinco meses de ah y le
would perform the initiation. Bholanth accepted dicho que ella ella misma realizara la iniciacin.
her instruction. Within minutes he was directed Bholanth acept su instruccin. Dentro de unos
to sit in front of her, she touched him, and he fell minutos l fue ordenado sentarse delante de ella,
into a deep trance, foreshadowing the
ella le toc, y l cay a un trance profundo,
conscious relationship between guru and disciple presagiando la relacin consciente entre gur y
that would begin at Bholanths initiation.
discpulo que comenzara en la iniciacin
Bholanths.
Indeed, five months later Nirmal
En efecto, cinco meses ms tarde
performed Bholanths dksh. According to
Nirmal realiz Bholanths dksh. Segn la
Ms account, Bholanth tried to avoid it, but
cuenta de M's, Bholanth trat de evitarlo, pero
she sent for him at the office. Such an act is ella llam a l en la oficina. Tal acto es
obviously unthinkable within the confines of
obviamente impensable dentro de los lmites del
orthodox Strdharma. After the initiation,
ortodoxo Strdharma. Despus de la iniciacin,
Nirmal went into a three-year mauna, or
Nirmal entr en mauna de tres aos, o silencio.
silence. Again, if no sacrifice, vows, or fasts
Otra vez, si ningn sacrificio, votos, o fasts

should be performed by women apart from their deberan ser realizados por mujeres aparte de sus
husbands according to orthodox dharmashstra, maridos segn dharmashstra ortodoxo, 102
102 certainly a lengthy period of mauna is cause seguramente un perodo largusimo de mauna es
for anger if not abandonment. The perfect wife la causa para la clera si no abandono. La esposa
could never become so self-involved as to refuse perfecta nunca poda hacerse tan autoimplicada
to speak. In fact, a sweet voice is traditionally para rechazar hablar. De hecho, una voz dulce es
important in a good wife.103
tradicionalmente importante en una esposa 103
buena
In 1924, while Nirmal was still in
En 1924, mientras Nirmal todava
silence, she and Bholanth moved to Dacca,
estaba en el silencio, ella y Bholanth movido a
where Bholanth had procured a job as manager Dacca, donde Bholanth haba conseguido un
of the Shahbagh Gardens. Their four years there trabajo como el gerente de los Jardines
served as a transition to the third phase of their Shahbagh. Sus cuatro aos all sirvieron de una
relationship. Nirmal was becoming less and lesstransicin a la tercera fase de su relacin.
functional from the standpoint of Strdharma
Nirmal se haca menos y menos funcional
and was attracting a lot of public attention as a desde el punto de vista de Strdharma y llamaba
young housewife who was in a state of constant mucha atencin pblica como un ama de casa
spiritual exaltation.104Bholanth, though
joven que estaba en un estado de la exaltacin
becoming more reconciled to his role as devotee espiritual constante. 104Bholanth, aunque
and more surrendered to Ms kheyla, or
hacindose ms conciliado para su papel del
spontaneous action of divine will, was still
devoto y ms rendido a Ms el kheyla, o la
experiencing the struggle of letting go of his
accin espontnea de la voluntad divina, todava
concept of married life. Her states of hhdva were experimentaba la lucha de piso de alquiler van
interfering more and more with her work. She de su concepto de la vida casada. Sus estados de
seemed in real danger of being scorched when hhdva interferan cada vez ms con su trabajo.
cooking or of drowning when bathing, and her Ella pareci en el verdadero peligro de ser
trancelike states seemed to manifest without
chamuscada cocinando o del ahogamiento
warning. Bholanth began to worry about her bandose, y pareci que sus estados parecidos a
physical well-being, and so he asked his
un trance se manifestaron sin la advertencia.
widowed sister, Matar, to stay with them.
Bholanth comenz a preocuparse de su
bienestar fsico, y entonces l pidi a su
hermana enviudada, Matar, quedarse con ellos.
The years at Shahbagh were
Los aos en Shahbagh fueron
characterized by the rapid growth of a circle of caracterizados por el rpido crecimiento de un
people devoted to M, as they had begun to call crculo de la gente dedicada a M, ya que ellos
her. By 1926 her intensive sdhana seemed to be haban comenzado a llamarla. Hacia 1926
over, and more and more people came to have pareci que su sdhana intensivo era terminado,
Ms darshan. Bholanth not only welcomed
y cada vez ms la gente vino para tener Ms
people who came to see M but also invited
darshan. Bholanth no slo dio la bienvenida a
more and more people to see his extraordinary la gente que vino para ver M sino tambin
wife. Although she remained veiled, Bholanth invitado cada vez ms la gente para ver a su
encouraged her to speak to those gathered. So esposa extraordinaria. Aunque ella permaneciera
many people were apparently coming that M velada, Bholanth la anim a hablar a los
was moved to warn her husband, You must
juntados. Tantas personas venan por lo visto que
think twice before opening the doors to the
M fue movido para advertir a su marido, Usted
world in this manner. Remember that you will debe pensar dos veces antes de abrir las puertas

not be able to stem the tide when it becomes

al mundo en esta manera. Recuerde que usted no
overwhelming. It seems clear that at a certain ser capaz de contener la marea cuando se hace
point Bholanth moved from the role of husband aplastante. Parece claro que a un cierto punto
to that of disciple and became the person who Bholanth movido del papel del marido de aquel
mediated between M and her potential
del discpulo y se hizo la persona que medi
devotees. It is difficult to imagine that this role entre M y sus devotos potenciales. Es difcil
was not deeply satisfying to him and a source of suponer que este papel era profundamente no
pride and status. We hear of scores of the
satisfactorio a l y una fuente de orgullo y
intelligentsia of Bengali society coming to
estado. Omos de tanteos de la intelectualidad de
Shahbagh for Ms darshan, all by Bholanths sociedad bengal que viene a Shahbagh para
invitation. In 1925, M performed the first of her Ms darshan, todos por la invitacin
yearly public Kl Pjs; Bholanth was able to Bholanths. En 1925, M realiz el primer de su
host a pakka brahman Pj,105 something a poor pblico anual Kl Pjs; Bholanth era capaz de
caretaker of an estate would never have been
recibir a un bracmn pakka Pj, 105 algo que un
able to perform on his own. The following year, conserje pobre de una finca nunca habra sido
M asked Bholanth himself to perform the Kl capaz de realizar solo. El ao siguiente, M pidi
Pj, certainly an honor. At this Pj M
a Bholanth l mismo realizar el Kl Pj,
allowed herself to be worshiped as Kl in public seguramente un honor. En este Pj el M
for the first time, certainly a significant move
permiti que ella fuera adorada como Kl en
from wife to saint or avatra. The same year,
pblico por primera vez, seguramente un
Ms birthday was celebrated publicly for the
movimiento significativo de la esposa al santo o
first time. With more and more public gatherings avatra. El mismo ao, el cumpleaos de M's
focused on M, Bholanth, who is usually
fue celebrado en pblico por primera vez. Con
portrayed as someone without a profession,
reuniones cada vez ms pblicas concentradas en
moving from job to job, seems to have found his M, parece que Bholanth, quin es por lo
vocation as Ms protector and manager. As
general retratado como alguien sin una
more and more people saw her as worthy of
profesin, que se mueve del trabajo al trabajo, ha
worship, Bholanth spent more time in his new encontrado su vocacin como protector de M's
job, which must given him a sense of purpose y gerente. Como cada vez ms la gente la vio
as well as public acknowledgment. His new role como digna de la adoracin, Bholanth pas ms
as Ms most intimate devotee certainly
tiempo en su nuevo "trabajo", que debe dado l
compensated for the loss of the perfect wife. un sentido de objetivo as como reconocimiento
We are told that after 1926 M stopped feeding pblico. Su nuevo papel de Ms el devoto ms
herself and that, if Gurupriya Dev was not
ntimo seguramente compens la prdida de la
present, Bholanth often fed M. Because of
esposa perfecta. Nos dicen que despus de 1926
Ms bodily indifference and passivity, getting M dej de alimentarse y que, si Gurupriya Dev
M to eat became the daily concern of all her
no estuviera presente, Bholanth a menudo
devotees, including her husband. From the
alimentaba M. A causa de Ms la indiferencia
perspective of Strdharma, refusing to eat unless corporal y la pasividad, consiguiendo M comer
fed by another, rather than feeding ones
se hicieron la preocupacin diaria de todos sus
husband and taking what is left over for oneself, devotos, incluso su marido. Desde el punto de
is nothing short of anathema. Yet in the sacred vista de Strdharma, rechazando comer a menos
biographies, Bholanth, as well as Ms other que no alimentado por el otro, ms bien que
devotees, appear to have taken it in stride. In
alimentar al marido de alguien y tomar lo que
fact, by 1926, Bholanth seems to have ceased to queda para uno, repugna precisamente. An en
think of M as his wife.
las biografas sagradas, Bholanth, as como

Ms otros devotos, parecen haberlo tomado de

la zancada. De hecho, hacia 1926, parece que
Bholanth ha dejado de pensar en M como su
esposa.
Ms aimless wanderings around India
Ms vagabundeos sin objetivo
moved by her kheyla also bring into question alrededor de India movida por su kheyla
her role as the perfect wife. Mukerji says after tambin traen en la pregunta su papel de la
1926 M often called herself an ud pkhi, a
esposa perfecta. Mukerji dice despus de 1926
bird on the wing, and describes travel with M que M a menudo se llamaba un ud pkhi, una
as follows: [Sometimes] a suggestion would be ave en el ala, y describe viajes con M como
made to go on a pilgrimage; a party would
sigue: [A veces] una suposicin sera hecha
assemble and the journey would take place. [Ma] continuar una peregrinacin; un partido se
on such occasions always took along with her reunira y el viaje ocurrira. [La mam] en tales
such men and women of her or Bholanths
ocasiones siempre tomaba junto con ella a tales
family who by themselves would never have had hombres y mujeres de su familia o Bholanths
the chance to travel out of their villages or
que por ellos nunca habra tenido la posibilidad
towns. Wherever she went, she was always the de viajar de sus pueblos o ciudades. Dondequiera
central figure of a large crowd of men, women, que ella fuera, ella siempre era la figura central
and children. She managed with ease to hold
de una muchedumbre grande de hombres,
together without tension the life of a thoughtful mujeres, y nios. Ella logr con la facilidad
and kind matron of a large family and a
mantenerse unida sin la tensin la vida de una
mendicants life of aimless peregrinations.
matrona pensativa y amable de una familia
For many years her mode of travel was
grande y la vida de un mendicante de
something like this: she would arrive at a
peregrinaciones sin objetivo. Durante muchos
railway station and suggest that they board the aos su modo de viajes era algo como esto: ella
first train available. This decided the direction of llegara a una estacin de tren y sugerira que
the journey. [On these occasions] companions ellos suban al primer tren disponible. Esto
were not chosen or selected deliberately. All who decidi la direccin del viaje. [En estas
wished to go with her went along if they were in ocasiones] los compaeros no fueron elegidos o
a position to do so.106
seleccionados deliberadamente. Todos que
desearon ir con ella fueron a lo largo si ellos
estuvieran en una posicin para hacer as
For the first two years, M traveled
Durante los dos primeros aos, M viaj
accompanied by Bholanth, although later she acompaado por Bholanth, aunque ms tarde
was to challenge Strdharma even more by
ella no debiera desafiar Strdharma hasta ms
traveling extensively without him, no longer
viajando extensivamente sin l, ya no cubriendo
covering her face with the folds of her sari.107 su cara de los pliegues de su sari. 107
It is significant that one of Ms first
Es significativo que uno de Ms
trips in early 1927 was to the Kumbha Mel
primeros viajes a principios de 1927 era al
festival in Haridwar, Uttar Pradesh, the gathering Kumbha Mel el festival en Haridwar, Uttar
of ascetics and yogis from all over India at one Pradesh, la reunin de ascetas y yoguis de todas
of four sacred sites every six years. Traditionally,partes de India en uno de cuatro sitios sagrados
the Kumbha Mela would certainly not be an
cada seis aos. Tradicionalmente, el Kumbha
appropriate destination for a thirty-year-old wife Mela no sera seguramente un destino apropiado
in purdah. dharmashstra texts prohibit women para una esposa de treinta aos en purdah. los

from attending festivals of any kind but would

be particularly concerned about this one, as they
warn of the dangers of keeping the company of
renunciants. That Bholanth allowed his wife to
travel to the Kumbha Mela is another sign of his
surrender to her. It also foreshadows her later
attendance there as an honored spiritual leader.

textos de dharmashstra prohiben a mujeres

asistir a festivales de cualquier clase, pero
estaran en particular referidos por ste, ya que
ellos advierten de los peligros de guardar la
compaa de renunciants. Bholanth permiti
que su esposa viajara al Kumbha Mela es otra
seal de su rendicin a ella. Esto tambin
presagia su asistencia posterior all como un
lder espiritual honrado.
In 1928, Bholanth lost his job at
En 1928, Bholanth perdi su trabajo en
Shahbagh, and M instructed him to start living Shahbagh, y M le instruy de comenzar a vivir
in a small room of the Kl temple at
en un pequeo cuarto del templo Kl en
Siddheshvari and to become engaged in
Siddheshvari y hacerse entablado en sdhana.
sdhana. A few months later, she sent him to
Unos meses ms tarde, ella le envi para meditar
meditate at one of the most sacred sites for
en uno de los sitios ms sagrados para
worshipers of the shakti, or divine feminine, the adoradores del shakti, o divino femenino, las
cremation grounds at Tarapith. When he returned tierras de incineracin en Tarapith. Cuando l
fromTarapith, M arranged for his bed to be
devolvi fromTarapith, M pidi que su cama
taken apart; he would have to sleep on the floor, fuera desmontada; l tendra que dormir en el
as she did.108 This symbolic move, unparalleled suelo, ya que ella hizo Este movimiento
for a wife, heralds the period in which Bholanth simblico, incomparable para una esposa,
truly became Ms disciple. While he intensified anuncia el perodo en el cual Bholanth
his sdhana under her instruction, M began to realmente se hizo el discpulo Ms. Mientras l
travel, often without him, all over India.
intensific su sdhana segn su instruccin, M
Symbolically and literally, she left the
comenz a viajar, a menudo sin l, por todas
householder life and became a full-time
partes de India. Simblicamente y literalmente,
wandering ascetic. Bholanth followed her lead ella dej la vida de cabeza de familia y se hizo
and began his transformation from disciple into un asceta errante de jornada completa. Bholanth
sannysin.
sigui su ejemplo y comenz su transformacin
del discpulo en sannysin.
By the time M was thirty-three years
Cuando M tena treinta y tres aos,
old, Mukerji reports, M now tried to cook
Mukerji hace un informe, M ahora trat de
meals with the help of Didim and Pisim but cocinar comidas con la ayuda de Didim y
was unable to do so. Mtji had said to Didi in Pisim, pero era incapaz de hacer as. Mtji
Shahbagh one day in a different context that
haba dicho a Didi en Shahbagh un da en un
human beings do not have to forsake anything contexto diferente que los seres humanos no
willfully. When the time comes, all distractions tienen que abandonar nada voluntariosamente.
fall away by themselves. Now when M tried to Cuando el tiempo viene, todas las distracciones
help with the housework, she would not be able desaparecen por ellos. Ahora cuando M trat de
to clasp or hold things. Her hands uncoordinated ayudar con el trabajo de casa, ella no sera capaz
like the hands of a child. She had, at one time, de abrazar o sostener cosas. Sus manos no
accomplished single-handed the entire work of a coordinadas como las manos de un nio. Ella
big family-the same hands were now powerless haba llevado a cabo, en algn momento, sin
to do anything.109
ayuda el trabajo entero de una familia grande las mismas manos eran impotentes ahora para
hacer algo 109

Ms words to Didi are the words of a

Las palabras de M's a Didi son las
renunciant, not a wife.110
palabras de un renunciant, no una esposa 110
On the night of June 2, 1932, M told
Durante la noche del 2 de junio de 1932,
Bholanth that it was her kheyla that they leave M dijo a Bholanth que era su kheyla que ellos
Dacca permanently and travel to the Himalayas. salen de Dacca permanentemente y viajan al
He reluctantly agreed. Accompanied by Bhaiji, Himalaya. l de mala gana estuvo de acuerdo.
they departed by train that night, instructing
Acompaado por Bhaiji, ellos se marcharon por
everyone else to stay behind, taking no baggage, el tren esa noche, instruyendo a todos los dems
and leaving behind home, family, and friends. de quedarse, no tomando ningn equipaje, y
Thus began the fourth and final phase of the
dejando a casa, familia, y amigos. As comenz
relationship. Bholanth came to surrender
la fase cuarta y final de la relacin. Bholanth
completely to the ascetic life and fully put his vino para rendirse completamente a la vida
faith in M as his spiritual guide. Though he
asctica y totalmente poner su fe en M como su
continued to care for her, he did so as one
gua espiritual. Aunque l siguiera sintiendo
devotee among many, although her close
cario por ella, l hizo as como un devoto entre
disciple. Until his death in 1938, Bholanth
muchos, aunque su discpulo cercano. Hasta su
engaged in intensive sdhana, often in solitude, muerte en 1938, Bholanth tom parte en
separated from M, who moved independently sdhana intensivo, a menudo en la soledad,
according to her kheyla.
separada de M, quin se movi
independientemente segn su kheyla.
At Raipur, they settled down to a
En Raipur, ellos se instalaron a una
routine of daily life in the manner of
rutina de vida cotidiana en la manera de ascetas.
ascetics.111 They lived in a dharamshl, a rest 111 Ellos vivieron en un dharamshl, una casa
house for pilgrims. Bholanth and Bhaiji
de resto para peregrinos. Bholanth y Bhaiji
followed their own routines of sdhana under siguieron sus propias rutinas de sdhana bajo la
Ms guidance, and Bhaiji bought or begged for direccin Ms, y Bhaiji comprado o pedido la
food and cooked for the three of them. Mukerji comida y cocinaron para tres de ellos. Mukerji
tells us, Bholanth looked like an ascetic now. nos dice, Bholanth pareci a un asceta ahora.
M was also looking different. The erstwhile
M tambin pareca diferente. El ama de casa
housewife could hardly be recognized in the
antigua podra ser apenas reconocida en los
young, boyish-looking pilgrim dressed in
jvenes, el peregrino que mira del modo infantil
white.112 One wonders if M cut her hair in the se visti en el blanco. 112 Uno se pregunta si
manner of women ascetics. It is likely that at this M cortan su pelo en la manera de ascetas de
time Bholanth was instructed by M to take a mujeres. Es probable que en este tiempo
six-year vow of mauna.
Bholanth fuera instruido por M de tomar un
voto de seis aos de mauna.
As a community and an ashram began to
Ya que una comunidad y un ashram
develop around her at Dehradun, M moved into comenzaron a desarrollarse alrededor de ella en
the role of spiritual master. Mukerji says that
Dehradun, M movido en el papel del maestro
when she returned to Dacca in 1935 for a visit, espiritual. Mukerji dice que cuando ella volvi a
The transition from a housewife to a recognized Dacca en 1935 para una visita, La transicin de
Teacher who spoke unhesitatingly about spiritual un ama de casa a un Profesor reconocido que
matters had been so gradual as to be quite
habl resueltamente sobre asuntos espirituales
unremarkable.113 M had mastered Hindi to haba sido tan gradual para ser completamente
communicate with her new non-Bengali
no notable. 113 M haban dominado hindi para

speaking devotees. She would usually stay at

comunicarse con sus nuevos devotos de hablar
one place for a few days and then move on, often no bengales. Ella se quedara por lo general en
returning to Dehradun. Meanwhile, Mukerji
un lugar durante unos das y luego circulara, a
reports, [Bholanths] outgoing personality
menudo volviendo a Dehradun. Mientras tanto,
immediately made him welcome to all the
Mukerji hace un informe, [Bholanths] la
devotees of Dehradun. They received him with personalidad sociable inmediatamente le hizo
respect and began to address him as Pitj
sentir acogida a todos los devotos de Dehradun.
[dearest father, the parallel term of affection to Ellos le recibieron con el respeto y comenzaron a
Mtji, dearest mother] .Very soon he acquired dirigirse a l como Pitj [el padre ms querido,
a position of great affection in their midst as a el trmino paralelo del afecto a Mtji, la madre
dear friend and well-wisher.114
ms querida]. Muy pronto l adquiri una
posicin del gran afecto en su medio como un
querido amigo y bien-wisher.114
Devotees did not see him as husband
Los devotos no le vieron como "el
but as spiritual father. By now, M was
marido", pero como padre espiritual. Ya, M
providing intense spiritual direction to many
proporcionaba la direccin espiritual intensa a
others, such as Gurupriya Dev, or Didi, her
muchos otros, como el Gurupriya Dev, o Didi,
father, and Bhaiji. For example, in 1934, she
su padre, y Bhaiji. Por ejemplo, en 1934, ella
instructed Didis father, Shashanka Mohan, to instruy al padre de Didi, Shashanka Mohan, de
take sannysa, at which time he received the
tomar sannysa, en cual tiempo l recibi el
name, Swami Akhandananda.115 In June 1937, nombre, Swami Akhandananda.115 En el junio
accompanied by Bhaiji, Bholanth, and Didi, M de 1937, acompaado por Bhaiji, Bholanth, y
went on a pilgrimage to Mount Kailash, the
Didi, M continu una peregrinacin por Monte
sacred abode of Lord Shiva in Tibet,116 a
Kailash, el domicilio sagrado de Seor Shiva en
pilgrimage destination that involved a terrifically Tbet, 116 un destino de peregrinacin que
challenging trek through the Himalayas. When implic un viaje dificultoso terriblemente
Bhaiji met M in 1924, he was married and had provocativo por el Himalaya. Cuando Bhaiji
a family. In the years that followed, he withdrew encontr M en 1924, l estuvo casado y tena
more and more from his family and worldly life, una familia. En los aos que sigui, l se retir
much to the dismay of his wife, who blamed M cada vez ms de su familia y vida mundana,
for her eventual abandonment.117 In a radical mucho a la consternacin de su esposa, que
departure from the traditional womans role, at culp M de su abandono 117 eventual En una
the base of Mount Kailash, M conferred
desviacin radical del papel de la mujer
sannysa initiation upon Bhaiji, along with a
tradicional, en la base de Monte Kailash, M
spiritual name, Swami Maunananda Parvat, or confiri la iniciacin sannysa a Bhaiji, junto
the bliss of the silence of the mountain. Bhaiji con un nombre espiritual, Swami Maunananda
died soon thereafter, in August 1937.
Parvat, o la felicidad del silencio de la
montaa. Bhaiji muri pronto a partir de
entonces, en el agosto de 1937.
In reading accounts of Bhaijis death and
En la lectura de cuentas de muerte de
comparing it to accounts of the death of
Bhaiji y comparacin de esto a cuentas de la
Bholanth soon thereafter, we can learn more
muerte de Bholanth pronto a partir de entonces,
about Bholanth and Ms relationship to him. podemos aprender ms sobre Bholanth y
Gurupriya Dev relates, M sat calmly wiping relacin Ms a l. El Gurupriya Dev est
[Bhaijis] forehead. We were weeping. M said, relacionado, M sentado tranquilamente

Khukuni, [Ms nickname for Didi] sing the

Name. I wiped my tears and sang the name of
M. A little later he said, How beautiful! A
few moments later he raised one finger and said,
All are one; there is nothing other than the one.
M and I are one, Baba and I are one. There
is nothing other than the one. He then began
reciting the sannyasa mantra very clearly.
Gradually he began losing consciousness.118

limpiando la frente [del Bhaiji]. Llorbamos. M

dijo, Khukuni, [apodo de M's para Didi]
cantan el Nombre. Limpi mis rasgones y cant
el nombre de M. Un poco ms tarde l dijo,
Cmo hermoso! Unos momentos ms tarde
l levant un dedo y dijo, Todos son el que; no
hay nada adems del que. M y soy un, Baba
y soy el que. No hay nada adems del que. l
entonces comenz a recitar el mantra sannyasa
muy claramente. Gradualmente l comenz a
perder el conocimiento 118

Didi says that M displayed a detached

Didi dice que M mostr una calma
calm right after Bhaijis death. Later, however, separada directamente despus de la muerte de
she took to her bed in bhva for days, to the
Bhaiji. Ms tarde, sin embargo, ella guard cama
great alarm of all who were with her, who feared en bhva durante das, a la gran alarma de todos
that she might leave her body to join Bhaiji. She que estaban con ella, que temi que ella pudiera
also details the reverence with which M spoke dejar su cuerpo para afiliarse a Bhaiji. Ella
of Bhaiji at his death, referring to him as no
tambin detalles la reverencia con la cual M
ordinary man but an avadhta, or one who habl de Bhaiji en su muerte, refirindose a l
has reached the highest state of spiritual life.119 como ningn hombre ordinario, pero un
The community, too, was reportedly devastated avadhta, o uno quin ha alcanzado el estado
by his passing and to this day refers to him as
ms alto de la vida 119 espiritual La comunidad,
Ms closest or model disciple. Mukerji even
tambin, fue segn se informa devastada por su
says, There was nobody to take his place and
paso y hasta este da se refiere a l como Ms el
mediate Mtjis kheyla. And exemplary
discpulo ms cercano o modelo. Mukerji hasta
identification with Mtjis kheyla was unique dice, no haba nadie para tomar su lugar y
to him. Mtji herself has said that many times mediar Mtjis kheyla. Y la identificacin
[Bhaiji] would do things or deal with people
ejemplar con Mtjis kheyla era nica para l.
according to her kheyla, without the necessity Mtji ella misma ha dicho que muchas veces
for her to speak to that effect.120
[Bhaiji] hara cosas o tratara con la gente segn
su kheyla, sin la necesidad de ella para hablar a
aquel efecto 120
It is Bhaiji whose words on Ms
Es Bhaiji cuyas palabras en enseanzas
teachings have been immortalized in Mother as Ms han sido inmortalizadas en la Madre como
Revealed to Me, one book which all devotees of Revelado a M, un libro que todos los devotos de
M said was essential to read.
M dijeron era esencial leer.
There are three accounts of the death of
Hay tres cuentas de la muerte de
Bholanth: that of Joshi, who was present, and Bholanth: esto de Joshi, que estuvo presente, y
those of Mukerji and Gurupriya Dev, who were aquellos de Mukerji y Gurupriya Dev, que no
not. One month before his death, in April 1938, eran. Un mes antes de su muerte, en el abril de
the Kumbha Mela was again held in Haridwar. 1938, el Kumbha Mela fue otra vez sostenido en
On the final day, Bholanth went to the sacred Haridwar. Durante el ltimo da, Bholanth fue
bathing spot for the ceremony of the bath.
al punto de bao sagrado para la ceremonia del
Mukerji reports, Unknown to others,
bao. Mukerji hace un informe, Desconocido a

Bholanth, while bathing in the holy river,

otros, Bholanth, bandose en el ro santo,
performed by himself the rituals of adopting
realizado solo los rituales de adopcin
formally a life of renunciation. This was in
formalmente de una vida de renuncia. Esto era
pursuance of some conversation he had had with en bsqueda de un poco de conversacin que l
Mtji earlier.121 M soon thereafter gave him haba tenido con Mtji antes. 121 M pronto a
the name of Swami Tibbatananda Tirtha, or the partir de entonces le dieron el nombre de Swami
bliss of the sacred pilgrimage place of
Tibbatananda Tirtha, o la felicidad del lugar de
Tibet.122
peregrinacin sagrado de Tbet. 122
A few weeks later, M predicted that
Unas semanas ms tarde, M predijo que
Bholanth would become seriously ill after
Bholanth se hara gravemente enfermo despus
traveling again to Haridwar to accompany a
de viajar otra vez a Haridwar para acompaar a
male devotee who intended to take vows of
un devoto de sexo masculino que tuvo la
sannysa there. A male renunciant devotee told intencin de tomar votos de sannysa all. Un
me the story this way: Yes, M used to see all
devoto renunciant de sexo masculino me cont
these things. Even about her husband. Mtji la historia este camino: S, M sola ver todas
told him, Dont go. You stay with me. Dont go estas cosas. Incluso sobre su marido. el
just now. Bholanth says, No, Ill go. M
Mtji le dijo, No van. Usted se queda
told, This body thinks this is not a good thing. conmigo. No vaya ahora mismo. Bholanth
Bholanth says, I will go. Mtji was telling dice, No, ir. M cont, Este cuerpo cree que
devotees, Hell come back with this very bad esto no es una cosa buena. Bholanth dice,
business. And then devotees say, M shall I go Ir. Mtji deca a devotos, l volver con
and tell him what you know? You can tell, este negocio muy malo. Y luego los devotos
she said, but he wont come back. And Mtji dicen, M ir y le dir qu usted sabe? Usted
said, This time your going to Haridwar will not puede contar, dijo ella, pero l no volver. Y
be good. You will come back with some
Mtji dijo, Esta vez su que va a Haridwar no
disease. And Bholanth said, Oh, this is
estar bien. Usted volver con un poco de
nonsense. I will go. Then Bholanth went and enfermedad. Y Bholanth dijo, Ah, esto es
when he came back he had smallpox. And that absurdo. Ir. Entonces Bholanth fue y cuando
was it-that was the final attack, the final and he l volvi l tena la viruela. Y era esto - que era
died. He was gone. In fifteen days he was
el ataque final, el final y l muri. l fue ido. En
gone.123
quince das l era gone.123
Ironically, Bholanth apparently died as a
Irnicamente, Bholanth por lo visto
result of not obeying the command of his guru. muri a consecuencia de no obedecer la orden de
su gur.
Hari Ram Joshi describes Bholanths
El Carnero de Hari Joshi describe la
death: He died in Kishenpur Ashram after a
muerte Bholanths: l muri en el Ashram
protracted illness of about three weeks on May Kishenpur despus de una enfermedad
7th, 1938, at 9 P.M., while Mtji was sitting by prolongada de aproximadamente tres semanas el
his side. [At the end] Mtji placed Her right 7 de mayo de 1938, a las 21:00, mientras Mtji
hand over the top of his head (Brahma Talu) and se sentaba por su lado. [Al final] Mtji
directed us to recite M Nm Kirtana [the name coloc Su mano derecha por encima de su
of M] as was the earnest desire of Pitj. It
cabeza (Brahma Talu) y nos dirigi para recitar
seems that while Mtji touched the top of
M Nm Kirtana [el nombre de M] como era
Pitjs head, his prana (life force) left the body el deseo serio de Pitj. Parece que mientras
through his brahmanda. after Pitjs death, Mtji toc la cumbre de la cabeza de Pitj's, su

Mtji was always seen in a calm and serene

mood with the usual smile on Her face just as
had been observed after Bhaijis death.124

prana (fuerza de vida) dej el cuerpo por su

brahmanda . despus de la muerte de Pitj's,
Mtji siempre era visto en un humor tranquilo y
sereno con la sonrisa habitual en Su cara como
haba sido observado despus de la muerte 124
de Bhaiji

Mukerji says that M later reported that

Mukerji dice que M ms tarde relat
Bholanth had been calling out to her, Ma, like que Bholanth haba estado llamando a ella,
a child in distress and [she] had responded to his "mam", como un nio en la angustia y [ella]
call naturally and spontaneously. Sitting by haba respondido a su llamada naturalmente y
his bedside on the last day of his life Mtji
espontneamente. Sesin por su lado de la
asked him, Are you in great pain? Bholanth cama durante el da anterior de su vida Mtji le
replied that he was but that he could not quite pregunt, Son usted en el gran dolor?
locate where the pain was. He was lying on Bholanth contest que l era slo que l no
his side facing her and Mtji was seen to pass poda localizar completamente donde el dolor
her hand over his entire body, from head to toe era. l menta en su lado que la afronta y
and seemed to perform some kriya [yogic
Mtji fue visto pasar su mano sobre su cuerpo
gesture] over it. After some time, in answer to a entero, de la cabeza al dedo del pie y parecido
question, Bholanth replied that he did not have para realizar algn kriya [yogic gesto] sobre l.
any pain and was completely relaxed. Since the Despus de algn tiempo, en la respuesta a una
beginning of the illness, this was the first time he pregunta, Bholanth contest que l no tena
was at peace. He murmured nanda.
ningn dolor y fue completamente relajado.
Desde el principio de la enfermedad, esto era la
primera vez que l era en paz. l murmur
"nanda".
At one time he said, I am going. Mtj
En algn momento l dijo, Voy. Mtj
responded by saying, Why do you think so?
respondi diciendo, Por qu piensa usted tan?
There are no goings and comings, but a presence No hay ningn goings y llegadas, pero una
only in which there is no room for such things. presencia slo en la cual no hay ningn cuarto
Bholanth seemed to agree, saying, Yes, so you para tales cosas. Pareci que Bholanth estuvo
have always said.125
de acuerdo, diciendo, S, entonces usted
siempre ha dicho. 125
Unlike Bhaiji, who spontaneously
A diferencia de Bhaiji, quin
experienced the supreme teaching of Advaita
espontneamente experiment la enseanza
Vednta that All is One on his deathbed,
suprema de Advaita Vednta que Todo es Un en
Bholanth appeared to remain a student in need su lecho de muerte, Bholanth pareci
of direction; M, as always, displayed her
permanecer un estudiante en la necesidad de la
characteristic combination of compassion and direccin; M, como siempre, mostr su
detachment. It is said that her response to
combinacin caracterstica de compasin y
Bholanths death was to say, What is the
separacin. Se dice que su respuesta a la muerte
occasion for grief? Do you feel sad when you are Bholanths deba decir, Cul es la ocasin
obliged to go from one room to another?126
para la pena? Se siente usted triste cundo usted
Bholanths body was immersed in the Ganges, es obligado a ir de un cuarto al otro? 126
and M had a Shiva temple built in his honor on cuerpo Bholanths fue sumergido en Ganges, y
the shore.
M hizo incorporar un templo de Shiva su honor

en la orilla.
It is interesting to compare devotees
Es interesante comparar la actitud de los
attitude toward Bholanth after his death with devotos hacia Bholanth despus de su muerte
their eulogizing of Bhaiji. Joshi says, An
con el que elogian de Bhaiji. Joshi dice, Un
impartial study of Pitjs life, especially the
estudio imparcial de la vida Pitjs, sobre todo
period from his marriage in 1909 until his death el perodo de su matrimonio en 1909 hasta su
in 1938, will be very illuminating to the future muerte en 1938, ser muy instructivo a los
devotees and admirers of the Divine Universal futuros devotos y los admiradores de la Madre
Mother, nandamay M. Only due to Pitj and Universal Divina, nandamay M. Slo debido
Bhaiji, the two foremost devotees of Mtji, so a Pitj y Bhaiji, los dos devotos principales de
many sdhakas were able to come in such close Mtji, tantos sdhakas eran capaces de venir a
contact with Mataji and receive Her guidance in tal contacto estrecho con Mataji y recibir Su
their various sdhanas. In this life as well as in direccin en su vario sdhanas. En esta vida as
the previous one, Pitaji was a sddhaka of a very como en el anterior, Pitaji era un sddhaka de un
high order. Mtji, in Her bhva, showed him pedido muy alto. Mtji, en Su bhva, le mostr
the spot at Ramna, Dacca, where the samdhi of el punto en Ramna, Dacca, donde el samdhi de
his previous life had been. She had also shown su vida anterior haba sido. Ella tambin haba
[such a place] to Bhaiji. Pitj was a great
mostrado [tal lugar] a Bhaiji. el Pitj era un
tapasvi (ascetic) endowed with the capacity to gran tapasvi (asceta) dotado de la capacidad de
recognize Matajis Divine Nature. Yet, in spite reconocer la Naturaleza Divina de Mataji. An, a
of being helped so much by Her, he could not pesar de ser ayudado tanto por Ella, l no poda
shake off his ego completely. Fortunately, while quitarse su ego completamente. Por suerte,
suffering from smallpox, Pitj at the end of his sufriendo de la viruela, Pitj al final de su vida
life realized his mistakes and in the early
realiz que sus errores y temprano por la maana
morning of his last day prayed to Mataji to
de su da anterior rezaron a Mataji para
forgive him for all his shortcomings. At his
perdonarle todos sus defectos. Por su solicitud,
request, Mtji then with Her own hand put Her Mtji entonces de Su propia mano ponen Su
prasdda into his mouth. It is certain that by prasdda en su boca. est seguro que por la
Mtjis grace he achieved the final goal of Self- gracia Mtjis l consigui el objetivo final de
realization and merged his identity with the la Autorealizacin y combin su personalidad
Universal Mother, as had been the case with
con la Madre Universal, como haba sido el caso
Bhaiji.127
con Bhaiji.127
Initially, Joshi puts Bhaiji and Bholanth
Al principio, Joshi pone Bhaiji y
in the same category as the two foremost
Bholanth en la misma categora que los dos
devotees of Mtji. Yet he goes on to talk about devotos principales de Mtji. An l contina
Bholanths limitations as a human being and a a hablar de limitaciones Bholanths como un
disciple and concludes with more a hope than a ser humano y un discpulo y concluye con ms
certainty that Bholanth might have transcended una esperanza que una certeza que Bholanth
his ego in the end to merge with the Universal podra haber superado su ego al final para
Mother, as Bhaiji is said to have done. Thus, he combinarse con la Madre Universal, ya que se
and the rest of the community seem to be saying dice que Bhaiji ha hecho. As, parece que l y el
that Bhaiji was best able to align himself with resto de la comunidad dicen que Bhaiji era mejor
Ms kheyla and undoubtedly attained Selfcapaz de alinearse con Ms kheyla y
realization.
Autorealizacin indudablemente alcanzada.
M, as well, speaks of Bholanth, not
M, tambin, habla de Bholanth, no con

with reverence as an avadhta, but as a human la reverencia como un avadhta, pero como un
being who was an extraordinary seeker. Her
ser humano que era un buscador extraordinario.
nicknames for him-Bholanth, which is a name Sus apodos para l-Bholanth, que es un nombre
for Shiva in his naive and even simple-minded para Shiva en su forma ingenua y hasta simple, y
form, and Gopal, which is the name for the child Gopal, que es el nombre para el nio Krishna Krishna-may reflect a warm but slightly
pueden reflejar una actitud caliente pero
patronizing attitude. Mukerji reports a talk in
ligeramente desdeosa. Mukerji relata una
which M reminiscences about Bholanth:
conversacin en cual reminiscencias M sobre
Bholanths self-control and sense of dignity
Bholanth: el autocontrol de Bholanth's y el
were always extraordinary. I have never known sentido de la dignidad siempre eran
him to make a light or frivolous remark or an
extraordinarios. Nunca he sabido que l hace un
improper joke. All the years I was with him I comentario ligero o frvolo o una broma
did not have an inkling of the desires which
impropia. Todos los aos yo era con l yo no
trouble mankind. Bholanth was very fond of tena una nocin de los deseos que preocupan la
his family also. At that time he came under the humanidad. el Bholanth era muy aficionado
influence of his worldly-minded relations. He a su familia tambin. Entonces l vino bajo la
always had great faith in me, but he was at times influencia de sus relaciones mundanas y
blinded by his anger which clouded his
dispuestas. l siempre tena la gran fe en m,
judgment. All of you know that Bholanth
pero l fue a veces cegado por su clera que
was prone to fits of great anger. It is said that
nubl su juicio. Todos ustedes saben que
even Rishis were subject to the emotions of
Bholanth era propenso a cabe de la gran clera.
anger. Not that I am saying Bholanth was a
Se dice que hasta Rishis eran sujetos a las
Rishi. If I did, people would think I was praising emociones de clera. No, que yo diga que
my husband. But you have all seen for
Bholanth era Rishi. Si yo hiciera, la gente
yourselves that he led an extraordinary life of
creera que yo elogiaba a mi marido. Pero usted
self-denial and rigorous asceticism.128
ha visto todo para ustedes que l condujo una
vida extraordinaria de abnegacin y ascetismo
128 riguroso
While Bhaijis life and experiences with
Mientras la vida de Bhaiji y las
M have been published and widely distributed, experiencias con M han sido publicadas y
nothing has been written about Bholanths life extensamente distribuidas, nada ha sido escrito
or realizations.129 It is ironic yet significant that sobre vida Bholanths o realizaciones 129 an
Bhaiji, the man who left his wife and children to es irnico significativo que Bhaiji, el hombre
pursue Self-realization under his gurus
que abandon a su esposa y nios para perseguir
guidance, is nearly sanctified by the community, la Autorealizacin bajo la direccin de su gur,
while the man who remained with his wife,
es casi santificado por la comunidad, mientras el
despite the fact that she had abandoned that role, hombre que permaneci con su esposa, a pesar
is seen as a good-hearted, yet flawed seeker.
de que ella haba abandonado aquel papel, es
visto como un de buen corazn, buscador an
defectuoso.
Having surveyed the twenty-nine-year
Habiendo contemplado la relacin de
relationship between nandamay M and
veintinueve aos entre nandamay M y
Bholanth, we conclude this section with the
Bholanth, concluimos esta seccin con la
initial question: In what ways was M the
pregunta inicial: en que caminos era M la
perfect wife described in dharmashstra and in esposa perfecta descrita en dharmashstra y en

what ways did she present a radical challenge to que caminos present ella un desafo radical a
this paradigm? It certainly cannot be said that este paradigma? Seguramente no puede decirse
Ms life was one of selfless giving to her
que la vida Ms era uno de dar desinteresado a
husband as her god. Ms first allegiance
su marido como su Dios. Ms primera lealtad
throughout her life was to her relationship with durante su vida era a su relacin con el Divino.
the Divine. It is more problematic to say whether Es ms problemtico para decir si M fue
M was engaged in obedient service to her
entablado en el servicio obediente a su marido.
husband. Clearly devotees repeatedly describe Claramente los devotos repetidamente la
her as obedient from early childhood on. But it describen como obediente de la infancia
seems clear that when it came to a choice
temprana en. Pero parece claro que cuando esto
between her kheyla and the word of her
vino a una opcin entre su kheyla y la palabra
husband, M found a way to follow her kheyla. de su marido, M encontr una manera de seguir
As Lipski says: Her mother had enjoined upon su kheyla. Ya que Lipski dice: Su madre haba
Her, Now you must look upon your husband as impuesto a Ella, Ahora usted debe considerar su
your guardian and obey and respect him, just as marido como su guarda y obedecerle y
you did your own parents. Initially she obeyed respetarle, como usted hizo a sus propios
him in all matters and carried out Her household padres. Al principio ella le obedeci en todos
duties promptly and efficiently. But when her
los asuntos y realiz Sus deberes domsticos
kheyla inspired her to act in a certain way, She puntualmente y eficazmente. Pero cuando su
would brook no opposition [to her kheyla].
kheyla la inspir a actuar de un cierto modo,
Formally She would always ask his approval
Ella no tolerara a ninguna oposicin [a su
before any undertaking, but if his approval was kheyla]. Formalmente Ella siempre preguntara
not forthcoming, She would find means to bring a su aprobacin antes de cualquier tarea, pero si
about his assent.130
su aprobacin no fuera prxima, Ella encontrara
medios de causar su asentimiento 130
It appears that to M her gwuvacana was
Parece que a M su gwuvacana no era la
not the word of her husband but the instruction palabra de su marido, pero la instruccin de su
of her kheyla.131
kheyla.131
Most interestingly, as Lipski intimates,
De la manera la ms interesante, ya que
once M began to live with Bholanth, she
Lipski insina, una vez que M comenz a vivir
began to teach him that, while she wanted to be con Bholanth, ella comenz a ensearle que,
an obedient wife, the consequences of not
mientras ella quiso ser una esposa obediente, las
following her kheyla would be disastrous for consecuencias de no seguir su kheyla seran
both of them. For example, when he would not desastrosas para ambos. Por ejemplo, cuando l
grant his approval for something, she would
no concedera su aprobacin para algo, ella
become ill with a fever or threaten to stop eating enfermara con una fiebre o amenazara con
until he relented. In 1928, when it was her
dejar de comer hasta que l se ablandara. En
kheyla to leave Dacca with her father, she told 1928, cuando era su kheyla para dejar Dacca
her devotees, Please explain to Bholanth when con su padre, ella dijo a sus devotos, Por favor
he comes. Tell him not to say no to me. Then, explique a Bholanth cuando l viene. Dgale no
when she asked Bholanth for his permission, decir no a m. Entonces, cuando ella pidi
before he could express his displeasure, she said, Bholanth su permiso, antes de que l pudiera
If you say no, I shall leave this body at your expresar su disgusto, ella dijo, Si usted dice
feet just now. Needless to say, Bholanth was no, dejar este cuerpo en sus pies ahora
silenced. Mukerji says, He was the last man to mismo. Huelga decir que, Bholanth fue hecho

call into question the truth of her statement. M

had never before expressed her kheyla so
forcefully.132 Apparently he had had enough
experience with the consequences of obstructing
M that he took this threat seriously and backed
down.

callar. Mukerji dice, l era el ltimo hombre

para poner en duda la verdad de su declaracin.
M nunca haba expresado antes su kheyla tan
enrgicamente. 132 Por lo visto l haba tenido
bastante experiencia con las consecuencias de
obstruir M que l tom esta amenaza en serio y
empujado.
Swami Krishnananda told me the
Swami Krishnananda me cont la
following story, which took place right after he historia siguiente, que ocurri directamente
met M in 1927 and which illustrates the
despus de que l encontr M en 1927 y que
mystifying decisionmaking process that took
ilustra el proceso de toma de decisiones que
place between M and Bholanth: So I thought desconcierta que ocurri entre M y Bholanth:
Mother was born in Dacca and we were going to Entonces yo crea que la Madre naci en Dacca e
Dacca. So I told Bholanth, I should be
bamos a Dacca. Entonces dije Bholanth, Yo
fortunate to see Mothers birthplace. He said debera tener suerte de ver el lugar de nacimiento
that her birthplace was not in Dacca, but in
de la Madre. l dijo que su lugar de nacimiento
Kheora, a remote village in East Bengal. He told no estaba en Dacca, pero en Kheora, un pueblo
Mother and Mother immediately said, It can be remoto en Bengal del este. l dijo a Madre y la
done! Bholanth was adamant against it. He
Madre inmediatamente dijo, Puede ser hecho!
said the whole program would be upset. Now
Bholanth era firme contra ello. l dijo que el
Mother did not speak much against Bholanth. programa entero estara disgustado. Ahora la
So what was decided was that a small party
Madre no habl mucho contra Bholanth.
would go via Kheora to Dacca and Bholanth Entonces lo que fue decidido era que un pequeo
would take a large party straight there. So even partido ira va Kheora a Dacca y Bholanth
though Bholanth did not agree, somehow it was tomara a un partido grande directamente all.
decided that we will go to Kheora and wont stayTan aunque Bholanth no estuviera de acuerdo,
there for long.133
de alguna manera se decidi que vayamos a
Kheora y no nos quedaremos all para mucho
tiempo 133
We can conclude that M almost always
asked Bholanths permission to do something
and that Bholanth learned to give his
permission. Thus, if devotees such as Mukerji
define the perfect wife as someone who
always asks for her husbands permission,
technically speaking M can be said to have
done so. In this way, M and Bholanth
participated in a ll of marriage. They came
to an understanding that both of them needed to
follow Ms kheyla.
However, it would be a stretch to
substantiate that, as Mukerji and others say,
Bholanth received from her the untiring and
selfless service of a devoted and dutiful
wife.134 Clearly, as their relationship

Podemos concluir que M casi siempre

preguntaba al permiso Bholanths de hacer algo
y que Bholanth aprendi a dar su permiso. As,
si los devotos, como Mukerji definen a la
esposa perfecta como alguien que siempre pide
el permiso de su marido, tcnicamente puede
decirse diciendo M haber hecho as. De esta
manera, M y Bholanth participaron en ll
del matrimonio. Ellos vinieron a un
entendimiento que ambos tenan que seguir Ms
kheyla.
Sin embargo, sera una extensin para
justificar esto, como Mukerji y los otros dicen,
Bholanth recibido de ella el servicio
incansable y desinteresado de una esposa fiel y
obediente. 134 Claramente, ya que su relacin

developed, M became more and more

se desarroll, M se hizo cada vez ms
independent, even though she went through the independiente, aunque ella pasara por los
motions of asking Bholanths permission.
movimientos de preguntar al permiso
Furthermore, by the age of thirty-three, she had Bholanths. Adems, por la edad de treinta y
completely stopped performing the daily duties tres, ella haba dejado completamente de realizar
of the pativrat. She no longer cooked, served las rutinas diarias del pativrat. Ella ya no
food, or did household chores. Most important, cocin, comida servida, o hizo tareas
she never fulfilled her duty to have sexual
domsticas. El ms importante, ella nunca
relations with her husband or to produce sons. realiz su deber de tener relaciones sexuales con
Finally, when we look at Tryambakas list of
su marido o producir a hijos. Finalmente, cuando
things to avoid, lest one go to hell, M seems to miramos la lista de Tryambaka de cosas de
be the epitome of the woman who has fallen
evitar, no sea que uno vaya al diablo, parece que
from dharma. She recited and chanted sacred
M es el epitome de la mujer que se ha cado de
mantras, went on pilgrimages, became a
dharma. Ella recit y cant mantras sagrados,
renunciant, worshiped deities, and presided over continu peregrinaciones, se hizo un renunciant,
festivals and gatherings. Even appearing in
deidades adoradas, y presidi festivales y
public unveiled and with her hair loose marked reuniones. Incluso la aparicin en pblico
her as unorthodox.135 She talked to and was
descubierto y con su pelo suelto la marc como
worshiped by men other than her husband. Not poco ortodoxa 135 Ella se dirigi y fue adorada
only did she not follow her husband into death por hombres adems de su marido. No slo ella
but also she lived an independent life, displaying no sigui a su marido en la muerte sino tambin
no apparent remorse or grief over his death.
ella vivi una vida independiente, no mostrando
ningn remordimiento aparente o pena sobre su
muerte.
So if nandamay M was not the perfect
Tan si nandamay M no fuera la
wife, why did her devotees insist on seeing her esposa perfecta, por qu insistieron sus devotos
in that light? Let us consider several possible
en verla en aquella luz? Djenos considerar
explanations. First, the story of her life as woven varias explicaciones posibles. En primer lugar, la
by the community of her devotees is based on historia de su vida como tejido por la comunidad
the assumption that, although M was not a
de sus devotos est basada poniendo por caso
human being, she incarnated in a body and went que, aunque M no fuera un ser humano, ella
through the motions of human life for the
encarnara en un cuerpo y pasara por los
edification of her devotees. Therefore, she
movimientos de vida humana para la edificacin
played all human roles to perfection: obedient de sus devotos. Por lo tanto, ella desempe
child, devoted wife, and one-pointed spiritual
todos los papeles humanos a la perfeccin: nio
aspirant and renunciant. Gurupriya Dev says, obediente, esposa dedicada, y aspirante espiritual
On reflecting over Ms past life, it appears that de un punto y renunciant. El Gurupriya Dev
M has already performed ll with total
dice, En el reflejo sobre Ms vida pasada,
perfection.136 For example, when M
parece que M ha realizado ya ll con la
completed her ll as a householder, fulfilling
perfeccin total. 136 Por ejemplo, cuando M
her role as devoted wife perfectly, she became complet su ll como una cabeza de familia,
the perfect ashram dweller.137 This way of
realizando su papel de la esposa dedicada
envisioning Ms life confirms her identity as an perfectamente, ella se hizo el morador 137 de
Avatra. If, conversely, one were to say that M ashram perfecto Este modo de prever la vida
never adapted to married life and could live only Ms confirma su personalidad como un
as a renunciant or a yogini, then, by implication, Avatra. Si, a la inversa, uno debiera decir que

one would be saying she was (merely) a woman M nunca adaptado a la vida casada y slo
born to pursue her spiritual life who inevitably podra vivir como un renunciant o un yogini,
failed in the life of the householder.
entonces, por inferencia, uno dira que ella era
(simplemente) una mujer nacida para perseguir
su vida espiritual quin inevitablemente fall en
la vida de la cabeza de familia.
Second, as Carolyn Heilbrun points out
En segundo lugar, como Carolyn
in Writing a Womans Life, the patriarchal
Heilbrun indica en la escritura de la Vida de una
paradigm is so powerful as to preclude what she Mujer, el paradigma patriarcal es tan potente
calls the quest plot and renders it eccentric at para impedir lo que ella llama el complot de
best. While stories of mens lives encourage men bsqueda y lo da excntrico a lo ms. Mientras
to live the quest plot, stories of womens lives las historias de vidas masculinas animan a
focus on the only narrative available to them, the hombres a vivir el complot de bsqueda, las
conventional marriage plot.138 In nandamay historias de vidas femeninas se concentran en la
Ms case, this phenomenon may be
nica narrativa disponible para ellos, el complot
compounded by what Max Weber first
138 de matrimonio convencional En
recognized as the routinization of charisma, a nandamay Ms caso, este fenmeno puede
process by which the community that grows up ser compuesto por lo que Max Weber primero
around a charismatic religious figure transforms reconoci como el routinization de carisma, un
the leader into the holder of traditional
proceso por el cual la comunidad que crece
institutional authority.139 In any case, this story alrededor de una cifra religiosa carismtica
of a young woman too ecstatic to function in the transforma al lder en el poseedor de la autoridad
day-today world and too focused on the call of 139 institucional tradicional en Cualquier caso,
the divine to pay attention to her husband
esta historia de una mujer joven demasiado
becomes the story of the perfect wife. It could extasiada para funcionar en el mundo cotidiano y
be said to reflect a taming of the script to render demasiado concentrado la llamada del divino de
it less charismatic and more traditional.
prestar la atencin a su marido se hace la historia
de la esposa perfecta. Podra decirse que esto
reflejaba una domesticacin de la escritura para
darlo menos carismtico y ms tradicional.
Third, as Lynn Teskey Denton has
En tercer lugar, como Lynn Teskey
pointed out, the most familiar adoration of a
Denton ha indicado, la adoracin ms familiar de
living woman as a manifestation of the Holy
una mujer viva ya que una manifestacin de la
Mother among Bengalis is of Sarada Dev, the Madre Santa entre bengales es de Sarada Dev,
wife of Sri Ramakrishna Paramahamsa, and
la esposa de Sri Ramakrishna Paramahamsa, y
perhaps Ms devotees and even M herself
quizs devotos de M's y hasta M ella misma
emphasized the perfect wife aspect of her life
enfatiz el aspecto de esposa perfecto de su
story to follow that example, even though it did historia de la vida para seguir aquel ejemplo,
not fit.140 Although there are many reversals in aunque esto no cupiera 140 Aunque haya
the two couples-for instance, the male in one
muchas inversiones en las dos parejas por
couple is considered the avatra while the
ejemplo, el varn en una pareja se considera el
female in the other is-Sarada Dev is renowned avatra mientras la mujer en el otro es - Sarada
for her selfless service to her husband, in spite of Dev es renombrado por su servicio
his abandonment of and apparent lack of interest desinteresado a su marido, a pesar de su
in her. Certainly the differences between M and abandono de e indiferencia aparente a ella.
Sarada Dev far outweigh the similarities, but Seguramente las diferencias entre M y Sarada

Sarada Devs more stringent performance of Dev lejos pesan ms que las semejanzas, pero
Strdharma may have helped inspire the perfect Sarada Devs rendimiento ms riguroso de
wife label for M.
Strdharma puede haber ayudado a inspirar la
etiqueta de esposa perfecta para M.
Fourth and finally, the claim that
Cuarto y finalmente, la reclamacin que
nandamay M was at once the perfect wife nandamay M era inmediatamente la esposa
and the perfect renunciant resolves an age-old perfecta y renunciant perfecto resuelve que
tension within the Hindu tradition between the una tensin histrica dentro de la tradicin hind
dharma of householder and the dharma of the entre el dharma de cabeza de familia y el
ascetic or sannysin141 David Lorenzen points to dharma del asceta o David Lorenzen sannysin141 seala a
a similar phenomenon in the spiritual
un fenmeno similar en las biografas
biographies of Shankarchrya, the ninthespirituales de Shankarchrya, el filsofo del
century philosopher credited with establishing an noveno siglo atribuido establecimiento de una
elaborate network of renunciant orders still in red complicada de pedidos de renunciant todava
existence today. The account of his life by his existentes hoy. La cuenta de su vida por su
successor, Mdhava, includes an unusual
sucesor, Mdhava, incluye un incidente extrao
incident in which Shankara learns through his en el cual Shankara aprende por sus poderes
yogic powers that his mother is ill. He levitates yogic que su madre est enferma. l levita a su
to her side, and she asks him to honor his vow to lado, y ella le pide cumplir su voto para realizar
perform the rites of cremation for her when she los ritos de incineracin para ella cuando ella
dies. While all sons are expected to perform this muere. Mientras se espera que todos los hijos
rite, a sannysin like Shankara is exempt
realicen este rito, un sannysin como Shankara
because when he took vows of renunciation he est exento porque cuando l tom votos de la
died to his old life and is therefore no longer a renuncia l muri a su vieja vida y por lo tanto
son. In the story, however, after giving his
ya no es un hijo. En la historia, sin embargo,
mother teachings and praying for her, Shankara despus de dar sus enseanzas de madre y rezar
kindles his own fire and performs the ceremony. por ella, Shankara enciende su propio fuego y
Lorenzen concludes that, although Shankaras realiza la ceremonia. Lorenzen concluye que,
visit to see his mother and his performance of aunque la visita de Shankara para ver a su madre
the rites is illegal, it resolves the conflict
y su rendimiento de los ritos sea ilegal, esto
between the ascetic individual-outside-the-world resuelve el conflicto entre el "individuo
and the householder man-in-the-world.142
asctico fuera del mundo" y la cabeza de familia
Although the tension between the life of the
"hombre en el mundo". 142 Aunque la tensin
ascetic woman and the life of the perfect wife is entre la vida de la mujer asctica y la vida de la
more extreme, the story of Ms life told by her esposa perfecta sea ms extrema, parece que la
devotees seems to resolve it.
historia de la vida Ms dicha por sus devotos lo
resuelve.
Summary: Alternative Paradigms
Resumen: Paradigmas Alternativos
If the relationship between nandamay
M and Bholanth does not fit the paradigm of
the orthodox Hindu wife, are there other
paradigms against which to measure it? How
was Bholanth able to withstand the severe
family criticism of his surrender to the
unorthodox lifestyle that M dictated? The key

Si la relacin entre nandamay M y

Bholanth no encaja el paradigma de la esposa
hind ortodoxa, hay all otros paradigmas contra
los cuales medirlo? Cmo era Bholanth capaz
de resistir la crtica de familia severa de su
rendicin al estilo de vida poco ortodoxo esto
M dictado? La llave puede estar en el hecho

may lie in the seldom mentioned fact that

rara vez mencionado que Bholanth era un
Bholanth was a Shkta. There are two major
Shkta. Hay dos sectas religiosas principales en
religious sects in Bengal, the Shkta and
Bengal, las sectas de Vaishnava y Shkta, la
Vaishnava sects, the former focusing on the
antigua concentracin en la adoracin del
worship of the Absolute as the feminine
Absoluto como el principio femenino, o shakti, y
principle, or shakti, and the latter focusing on the la concentracin ltima en la adoracin del
worship of the Absolute as incarnations of
Absoluto como encarnaciones de Vishnu, como
Vishnu, such as Lord Rma and Lord Krishna. Lord Rma y Seor Krishna. Relacionado con
Related to Shktism is the practice of tantra,
Shktism es la prctica de tantra, que implica
which involves attaining union of the male and alcanzar la unin de los principios masculinos y
female principles, Shiva and Shakti, through
femeninos, Shiva y Shakti, a travs de la prctica
ritual practice with its locus in the body. Ms ritual con su lugar geomtrico en el cuerpo. Las
biographies emphasize that M herself came
biografas de M's subrayan que M ella misma
from a Vaishnava family. Bholanths Shkta
vino de una familia de Vaishnava. Los
roots are only briefly mentioned. Gurupriya
Bholanth's Shkta races slo son brevemente
Dev calls Bholanth a great believer in the
mencionados. El Gurupriya Dev llama
Shkta faith,143Mukerji mentions that Kl was Bholanth un grande creyente en la fe Shkta,
the presiding deity of Bholanths family,144and 143Mukerji menciona que Kl era la deidad
Sri A. K. Datta Gupta relates the story in which presidente de la familia Bholanths, 144and Sri
Bholanth orders M to use a Shkta mantra.145 A. K. Datta Gupta relaciona la historia en la cual
Bholanth ordena que M use un mantra 145
Shkta
Bholanths Shkta roots would incline
El Bholanth's Shkta races le inclinara
him to be receptive to the possibilities of the
a ser receptivo de las posibilidades de la Diosa
Goddess manifesting as a woman on earth and of que se manifiesta como una mujer en la tierra y
a woman as spiritual preceptor. The works of
de una mujer como preceptor espiritual. Los
Sanjukta Gupta, Catherine Ojha, Lynn Teskey trabajos de Sanjukta Gupta, Catherine Ojha,
Denton, and June McDaniel confirm a Shkta Lynn Teskey Denton, y June McDaniel
acceptance of the possibility of incarnation of confirman una aceptacin Shkta de la
the Goddess on earth and an ancient tradition of posibilidad de encarnacin de la Diosa en la
Shaiva/Shkta feminine asceticism and
tierra y una tradicin antigua del ascetismo
guruhood.146 In tantrism, in fact, there is a
femenino Shaiva/Shkta y guruhood.146 En
preference for women gurus.147 It is known that tantrism, de hecho, hay una preferencia de
Bholanth had tantric friends on whom he called gures 147 de mujeres se sabe que Bholanth
for spiritual advice.148 Bholanths lifelong
tena amigos tantric sobre quien l pidi el
reverence for Kl certainly put him in a position consejo 148 espiritual Bholanths la reverencia
to make sense of the spiritual states he witnessed de toda la vida para Kl seguramente le puso en
in his wife as an indication of her identification una posicin para entender los estados
with the Goddess. His familiarity with tantric
espirituales que l atestigu en su esposa como
women ascetics and gurus certainly predisposed una indicacin de su identificacin con la Diosa.
him to accept his spiritually powerful wife as his Su familiaridad con ascetas de mujeres tantric y
guru. This background, coupled with
gures seguramente le predispuso para aceptar a
Bholanths apparent spiritual sensitivity,
su esposa espiritualmente poderosa como su
enabled him to consider replacing the goals of gur. Este fondo, conectado con la sensibilidad
the householder life with the goals of the yogic espiritual aparente Bholanths, le permiti
life, in spite of the pressures of family and
considerar la sustitucin de los objetivos de la

friends.

vida de cabeza de familia con los objetivos de la

vida yogic, a pesar de las presiones de familia y
amigos.
Contemporary representation of the
La representacin contempornea del
phenomenon of an ordinary Bengali woman
fenmeno de una mujer bengal ordinaria
being recognized as an the incarnation of the
reconocida como la encarnacin de la Diosa
Goddess can be found in Satyajit Rays classic puede ser encontrada en la pelcula clsica del
film, Dev, made in 1961, based on a story by Rayo Satyajit, Dev, hecho en 1961, basada en
Rabindranath Tagore. In this poignant story, the una historia por Rabindranath Tagore. En esta
father-in-law, a devout Shkta, has a dream in historia conmovedora, el suegro, Shkta devoto,
which he sees his sons wife, Daymay, as an tiene un sueo en el cual l ve a la esposa de su
incarnation of the goddess Kl. He interprets the hijo, Daymay, como una encarnacin de la
dream as an answer to his prayers that the
diosa Kl. l interpreta el sueo como una
Mother reveal herself to him. Within a day,
respuesta a sus rezos que la Madre revela ella
Dayamayi becomes the focus of worship for the misma a l. Dentro de un da, Dayamayi se hace
family, and soon thereafter, when people hear
el foco de adoracin para la familia, y pronto a
that she has cured a sick child, crowds begin to partir de entonces, cuando la gente oye que ha
come for her blessing. Her husband, who has
curado a un nio enfermo, las muchedumbres
been away studying for an exam, returns to find comienzan a venir para su bendicin. Su marido,
that his wife has become a living deity. The
que ha estado estudiando lejos para un examen,
parallel ends here because the films skeptical, vuelve para encontrar que su esposa se ha hecho
Western-educated husband never accepts her
una deidad viva. La paralela se termina aqu
divinity, maintaining to the end, She is human. I porque el marido escptico, educado del Modo
know it! However, the film does confirm that occidental de la pelcula nunca acepta su
traditional Bengali culture has well-developed divinidad, manteniendo al final, Ella es
criteria for recognizing a human incarnation of humana. Lo s! Sin embargo, la pelcula
Dev and, once she has been recognized,
realmente confirma que la cultura bengal
welcomes her with open arms.
tradicional ha bien desarrollado criterios para
reconocer una encarnacin humana de Dev y,
una vez que ella ha sido reconocida, bienvenidas
ella con los brazos abiertos.
In the world of Shktism and tantra,
En el mundo de Shktism y tantra,
then, a paradigm exists in which a husband can entonces, un paradigma existe en que un marido
develop into the disciple of his wife. Catherine puede desarrollarse en el discpulo de su esposa.
Ojha says, Wherever the influence of Tantric Catherine Ojha dice, Dondequiera que la
literature and practices is found, women have
influencia de literatura de Tantric y prcticas sea
been in a position to play key roles in religious encontrada, las mujeres han estado en una
spheres otherwise closed to them.149 Likewise, posicin para desempear papeles fundamentales
where there is intense devotion for the Mother, en esferas religiosas por otra parte cerradas a
there are women elevated to the status of the
ellos. 149 Igualmente, donde hay lealtad
Goddess. Ojha herself sees nandamay M as a intenso para la Madre, hay mujeres elevadas al
self-made sannysin, or female renunciant, who estado de la Diosa. Ojha ella misma ve
was elevated under Shkta influences to a
nandamay M como sannysin autohecho, o
position in which her husband, along with her renunciant femenino, quin fue elevado bajo
other devotees, might worship her as an
influencias de Shkta a una posicin en la cual
incarnation of the Divine Mother.150 Lynn
su marido, junto con ella otros devotos, podra

Teskey Denton, by contrast, says that M

adorarla como una encarnacin de la Madre 150
reflected the brahmachrin paradigm in
Divina Lynn Teskey Denton, por el contraste,
maintaining caste purity and pollution
dice que M reflej el paradigma brahmachrin
regulations but reflected the Shkta paradigm in en el mantenimiento de pureza de castas y
manifesting the spiritual superiority of
normas de contaminacin, pero reflej el
women.151 According to both Ojha and Denton, paradigma Shkta en la manifestacin de la
M also fits the paradigm of the Varanasi
superioridad espiritual de mujeres 151 Tanto
gumma, or guru-mother, who, having begun life segn Ojha como segn Denton, M tambin
as a spiritual genius, was nurtured by her
encaja el paradigma de Varanasi gumma, o gurBengali family that boasted of a lineage of
madre, que, habiendo comenzado la vida como
yogins and pandits into her adulthood as a
un genio espiritual, fue nutrido por su familia
remarkable woman. A related phenomenon canbengal que se jact de un linaje de yogins y
be seen in Kathleen Erndls profiles of womens pandits en su adultez como una mujer notable.
bhajan groups in the cult of Shernvl and the Un fenmeno relacionado puede ser visto en los
lives of several mts, or Goddess-possessed
perfiles de Kathleen Erndl de grupos bhajan
women.152 For example, in her profile of Kamlfemeninos en el culto de Shernvl y las vidas
Dev of Chandigarh, she describes a fifty-nine- de varios mts, o mujeres 152 posedas por la
year-old housewife, mother of six, who is
Diosa Por ejemplo, en su perfil de Kaml Dev
considered a living mt. Her husband is
de Chandigarh, ella describe a un ama de casa de
described as reconciled to her possession.153 cincuenta y nueve aos, madre de seis aos, que
He is, of course, a Shkta. In addition, his
se considera una vida mt. Su marido es
reconciliation, like that of Bholanths, must be descrito como conciliado para su posesin.
influenced by the fact that his wifes reputation 153 l es, por supuesto, un Shkta. Adems, su
in the community contributes to the support and reconciliacin, as de Bholanths, debe ser bajo
status of the family. Unlike M, Kaml Dev
la influencia del hecho que la reputacin de su
chose to restrict her possession to Friday nights, esposa en la comunidad contribuye al apoyo y el
because, as she explained, if she did this every estado de la familia. A diferencia de M, Kaml
day, she would get the chanki [possession]
el Dev decidi restringir su posesin a las
everyday which would interfere with her family noches del viernes, porque, ya que ella explic,
obligations.154 We do not know what would si ella hiciera esto cada da, ella conseguira el
have happened if Kaml Dev had refused from chanki [posesin] diaria que interferira con sus
the beginning to have a sexual relationship with obligaciones de familia. 154 no sabemos lo que
her husband and had abandoned Strdharma
habra pasado si Kaml Dev hubiera rechazado
seven days a week. Another of the mts,
desde el principio tener una relacin sexual con
Gumtivale Mata, never married because she
su marido y hubiera abandonado Strdharma
believes celibacy makes it easier to maintain siete das por semana. Otro de los mts,
the purity necessary for a vehicle of the
Gumtivale Mata, nunca se cas porque ella cree
Goddess.155 However, many of the other
que el celibato lo hace ms fcil mantener la
mts married and mirror, to some extent, the pureza necesaria para un vehculo de la Diosa.
relationship between M and Bholanth.
155 sin Embargo, muchos de otros mts se
casaron y espejo, hasta cierto punto, la relacin
entre M y Bholanth.
June McDaniel interviewed Bengali
June McDaniel entrevist a mujeres
ecstatic holy women and found relationships that santas extasiadas bengales y encontr relaciones
paralleled M and Bholanths. She concluded que igualaron M y Bholanths. Ella concluy
from her interviews that most Bengali ecstatics de sus entrevistas que la mayor parte de ecstatics

are married and accept their marriage. The

bengales estn casados y aceptan su
paradigm seems to be living with husbands for a matrimonio. Parece que el paradigma vive con
period of time, then leaving and periodically
maridos para el periodo del tiempo, luego
returning, eventually turning their husbands into marchndose y peridicamente volviendo,
holy men. For example, there is Lakshmi M, a finalmente convirtiendo a sus maridos en
sixty-five-year-old mother of five originally
hombres santos. Por ejemplo, hay Lakshmi M,
from Dacca, whom McDaniel calls the celebrityuna madre de sesenta y cinco aos de cinco aos
of her Calcutta street. Lakshmi M said she was al principio de Dacca, a quien McDaniel llama
obsessed with the goddess Kl from childhood la celebridad de su Calcutta street. Lakshmi
and that she exhibited states of divine madness M dijo que estuvo obsesionada con la diosa
early in her marriage. Her husband apparently Kl de la infancia y que ella expuso estados de
cared for her during those times and later
la locura divina temprano en su matrimonio. Su
followed in her footsteps and became a holy man marido por lo visto sinti cario por ella durante
and a worshiper of Kl. Another Bengali holy aquellos tiempos y ms tarde sigui en sus pasos
woman, Yogeshwari Dev, however, had been y se hizo un hombre santo y un adorador de Kl.
married and the mother of five but described
Otra mujer santa bengal, Yogeshwari Dev, sin
leaving husband and home when my relatives embargo, haba estado casada y la madre de
wanted the gifts from my disciples.156 Both cinco aos, pero describi al marido que se
Lakshmi M and Yogeshwari Dev are Shktas, marcha y a casa cuando mis parientes quisieron
as were their husbands. Unlike nandamay M, los regalos de mis discpulos. 156 Tanto
however, neither had celibate marriages.
Lakshmi M como Yogeshwari los Dev son
Shktas, como eran sus maridos. A diferencia de
nandamay M, sin embargo, ninguno tena
matrimonios clibes.
One final paradigm, from which we
Un paradigma final, del cual podramos
might understand the relationship between
entender la relacin entre nandamay M y
nandamay M and Bholanth, remains that of Bholanth, permanece el de los yogini y el yogui
the yogini and the yogi as discussed by Hawley como hablado por Hawley con relacin al poeta
in relation to the medieval saint-poet,
santo medieval, Mrbi.157Hawley describe la
Mrbi.157Hawley describes the early
hagiografa temprana de Mrbi como echando
hagiography of Mrbi as putting forth a
un paradigma de una nueva forma del
paradigm of a new form of sacred marriage
matrimonio sagrado entre el yogui y yogin. l
between yogi and yogin. He presents poems in presenta poemas en los cuales el yoga y el
which yoga and marriage, those impossible
matrimonio, aquellos compaeros imposibles, se
bedfellows, meet in an explicit way.158
encuentran de un modo explcito. 158 Mrbi,
Mrbi, says Hawley, was envisioning, even
dice Hawley, prevea, hasta experimentacin, un
experiencing, a marriage between herself and
matrimonio entre ella y Krishna como su yoguiKrishna as her yogi-husband. This paradigm
marido. Este paradigma puede hacer alusin a
may hint at a relationship that M may have
una relacin que M puede haber concebido
conceived as possible between herself and
como sea posible entre ella y Bholanth.
Bholanth. Certainly, from the conventional
Seguramente, desde el punto de vista
point of view, she saw Bholanth as a flawed
convencional, ella vio Bholanth como un ser
human being, who was transforming himself into humano defectuoso, que se transformaba en un
a yogi and pursuing liberation. Possibly from the yogui y persegua la liberacin. Posiblemente
ultimate point of view, however, she saw
desde el punto de vista ltimo, sin embargo, ella
Bholanth as her Gopal, her Krishna, although it vio Bholanth como su Gopal, su Krishna,

seems unlikely that she identified herself with aunque parezca improbable que ella se identific
Radha, longing for union with Krishna.
con Radha, que aora unin con Krishna.
A story in Mukerjis spiritual biography
Una historia en la biografa espiritual de
suggests that M may, have viewed her
Mukerji sugiere que M puede, haber visto su
relationship with Bholanth as a relationship
relacin con Bholanth como una relacin entre
between Shakti and Shiva. One night in 1931, Shakti y Shiva. Una noche en 1931, el brazo de
the arm of an image of Kl installed by M in una imagen de Kl instalado por M en el
the temple at the Ramna ashram at Dacca was templo en el ashram de Ramna en Dacca fue
broken off by thieves. The event was
rompido por ladrones. El acontecimiento fue
foreshadowed that same night, when M,
presagiado que misma noche, cuando M,
walking on the beach with some devotees,
andando en la playa con algunos devotos, se
complained with tears in her eyes of severe pain quej con rasgones en sus ojos del dolor severo
in the same arm. The next day, when she was
en el mismo brazo. Al da siguiente, cuando la
consulted for guidance as to how to dispose of consultaron para la direccin en cuanto a como
the damaged statue, she replied, Let it be
eliminar la estatua daada, ella contest, Djelo
repaired. An accident of this kind would not
ser reparado. Un accidente de esta clase no
prove fatal to a living person. If a beloved
resultara fatal para una persona viva. Si una
person meets with an accident, we dont throw persona querida se encuentra con un accidente,
him away. She asked Bholanth to do the repair no le tiramos. Ella pidi a Bholanth hacer la
and perform the abhisheka, or rite to reinstall the reparacin y realizar el abhisheka, o rito para
deity into the statue, which he did. Thereafter, instalar de nuevo la deidad en la estatua, que l
once a year, the doors of this temple were
hizo. A partir de entonces, una vez al ao, las
opened and devotees participated in a Pj to the puertas de este templo fueron abiertas y los
statue. In 1938, several months after Bholanths devotos participaron en un Pj a la estatua. En
death, this annual practice came to an end. When 1938, varios meses despus de la muerte de
the day for the Pj arrived, the arm was found Bholanth's, esta prctica anual vino a un final.
to be broken again. The pujdri telegrammed M Cuando el da para el Pj lleg, se encontr que
in Dehradun for guidance. She replied, Let this el brazo estaba roto otra vez. El pujdri
form of the image of Kl become invisible now. telegrammed M en Dehradun para direccin.
There is no need to perform Pj to a broken
Ella contest, Deje esta forma de la imagen de
image. She explained that she had seen a vision Kl hacerse invisible ahora. No hay ninguna
of Kl with no Shiva under her feet.159 Now necesidad de realizar Pj a una imagen rota.
why should there be no Shiva as is usual? she Ella explic que haba visto una visin de Kl
asked.160 Perhaps M and Bholanth saw
sin Shiva bajo sus pies 159 Ahora por qu no
themselves on the cosmic level as Shakti and
debera estar all ningn Shiva como es
Shiva.
habitual? ella pregunt 160 Quizs a M y
Bholanth se vio al nivel csmico como Shakti y
Shiva.
We conclude in agreement with Hari
Concluimos de acuerdo con el Carnero
Ram Joshi that it is not very easy to understand de Hari a Joshi que no es muy fcil entender el
the secret of the relationship of Pitj with the secreto de la relacin de Pitj con la Madre
Divine Universal Mother.161 We leave M withUniversal Divina. 161 dejamos M con la
the final word. In Banaras in 1968, thirty years palabra final. En Banaras en 1968, treinta aos
after the death of Bholanth, M made the
despus de la muerte de Bholanth, M hizo la
following statement regarding the purpose of her declaracin siguiente en cuanto al objetivo de su
marriage to Bholanth: Yes, you people
matrimonio con Bholanth: S, usted la gente

performed the marriage. You did it from the

realiz el matrimonio. Usted lo hizo desde el
worldly point of view. But actually, what it was punto de vista mundano. Pero realmente, para
done for did not happen. You did perform the
qu fue hecho no pas. Usted realmente realiz
marriage, but he calls me M and this body calls el matrimonio, pero l me llama M y este
him Gopal. When man and woman marry, they cuerpo le llaman Gopal. Cuando hombre y mujer
are called a couple. This couple starts grihastha se casa, los llaman una pareja. Esta pareja
dshrama [the householder stage of life]. But this comienza grihastha dshrama [la etapa de cabeza
body does not own any house, so who will make de familia de la vida]. Pero este cuerpo no
me a slave to it? Someone asked this body, M, posee ninguna casa, tan quin me har un
where is your house? I replied, Brahman ghar, esclavo de ello? Alguien pregunt a este cuerpo,
Brahman is my shelter. But then he asked M, dnde est su casa? Contest, Bracmn
again. I replied, Atmamanda, the bliss of the ghar, el Bracmn es mi refugio. Pero
Self. So this body does not have a house which entonces l pregunt otra vez. Contest,
would enslave it. No grihastha. And that is Atmamanda, la felicidad del M. Entonces este
why Bholanth had to take sannysa, because he cuerpo no tiene una casa que lo esclavizara.
was wedded to this body and when he saw there Ningn grihastha. Y por eso Bholanth tuvo
was no grihastha, he started calling me Ma. que tomar sannysa, porque l era casado con
He saw that the best way to serve this body was este cuerpo y cuando l vio que no haba ningn
to take sannysa. Now think of this, you
grihastha, l comenz a llamarme mam ". l
arranged the marriage but it resulted in Gopl vio que la mejor manera de servir este cuerpo era
and sannysa! See the marvel, the coincidence! tomar sannysa. Ahora piense en esto, usted
Had you not arranged this marriage, I cant
arregl el matrimonio pero caus Gopl y
think what would have happened to this body. sannysa! Ver la maravilla, la coincidencia! A
This marriage came as a boon to me. It helped condicin de que usted no haba arreglado este
me during those days of bhvas and kriys. This matrimonio, no puedo pensar lo que habra
body was very young, very beautiful, who else pasado a este cuerpo. Este matrimonio se hizo
could have protected it then? See, when
una bendicin a m. Esto me ayud durante
Bholanth took hold of me, people would just
aquellos das de bhvas y kriys. Este cuerpo
reconcile that the husband was holding me.
era muy joven, muy hermoso, quin ms podra
Thus, this marriage protected me from so many haberlo protegido entonces? Ver, cuando
unwarranted things. I was so helpless. Who Bholanth me cogi, la gente conciliara slo
else could have saved me from all those unruly esto el marido me sostena. As, este matrimonio
things had I not married Bholanth? He held me me protegi de tantas cosas injustificadas. yo
in his arms just as a father holds a falling child. era tan indefenso. Quin ms podra haberme
To hold and handle a young woman in public salvado de todas aquellas cosas rebeldes no me
when she is out of her senses is not a small
haba casado yo con Bholanth? l me sostuvo
thing. Nobody else could have done it.162
en sus armas como un padre sostiene a un nio
decreciente. Para creer y manejar a una
mujer joven en pblico cuando ella es fuera de
sus sentidos no es una pequea cosa. Nadie ms
podra haber hecho ello 162
Ironically, this statement contains the
Irnicamente, esta declaracin contiene
suggestion that, at least on the conventional
la suposicin que, al menos al nivel
level, Bholanth served as Ms protector, just as convencional, Bholanth servido como el
Manu might have prescribed.
protector de M's, como Manu podra haber

FOUR
nandamay M as Saint

prescribido.
CUATRO
nandamay M como Santo

I had instantly seen that the saint was in a high Yo haba visto al instante que el santo estaba en
state of samadhi. Oblivious to her outward garb un estado alto de samadhi. Inconsciente de su
as a woman, she knew herself only as the
traje tradicional externo como una mujer, ella se
changeless soul; from that plane she was
conoca slo como el alma invariable; de aquel
joyously greeting another devotee of God. She avin ella saludaba alegremente a otro devoto de
led me by the hand to her automobile. Ananda Dios. Ella me condujo a la mano a su coche.
Moyi M, I am delaying your journey! I
Ananda Moyi M, retraso su viaje! Protest.
protested. Father, I am meeting you for the first Padre, le encuentro por primera vez en esta
time in this life, after ages? she said. Please do vida, despus de aos? ella dijo. Por favor no
not leave yet. We sat together in the rear seats se marche an. Nos sentamos juntos en los
of the car. The Blissful Mother soon entered the asientos traseros del coche. La Madre Dichosa
immobile ecstatic state. Her beautiful eyes
pronto entr en el estado extasiado inmvil. Sus
glanced heavenward and, half-opened, became ojos hermosos echaron un vistazo hacia el cielo
stilled, gazing into the near-far inner Elysium. y, medio abiertos, se hicieron stilled,
The disciples chanted gently: Victory to Mother contemplando Elysium interior cerca lejano. Los
Divine!I had found many men of Goddiscpulos cantaron suavemente: Victoria a
realization in India, but never before had I met Madre Divina! Yo haba encontrado a muchos
such an exalted woman saint. Her gentle face
hombres de la Realizacin de Dios en India, pero
was burnished with the ineffable joy that had
nunca antes de que tuviera encontr a un santo
given her the name of the Blissful Mother. Long de mujer tan exaltado. Su cara suave fue pulida
black tresses lay loosely behind her unveiled
con la alegra inefable que le haba dado el
head. A red dot of sandalwood paste on her
nombre de la Madre Dichosa. Los mechones
forehead symbolized the spiritual eye, ever open mucho tiempo negros estn sueltamente detrs
within her. Tiny face, tiny hands, tiny feet-a
de su cabeza descubierta. Un punto rojo de pasta
contrast to her spiritual magnitude!
de sndalo en su frente simboliz el ojo
espiritual, alguna vez brase dentro de ella.
Cara diminuta, manos diminutas, los pies-a
diminutos contrastan con su magnitud espiritual!
Paramahamsa Yogananda
Paramahamsa Yogananda
1
in Autobiography of a Yogi
en Autobiografa de un Yogi1
IN THIS PASSAGE FROM
EN ESTE PASAJE DE Autobiografa de
Autobiography of a Yogi, Paramahamsa
un Yogui, Paramahamsa Yogananda; usa el
Yogananda ; uses the term saint to describe
trmino "santo" para describir nandamay M.
nandamay M. Until recently, his chapter on Hasta hace poco, su captulo sobre M era uno
M was one of the sole vehicles for Westerners de los nicos vehculos para Habitantes del oeste
to come to know about her. Undoubtedly his
para venir para saber sobre ella. Indudablemente
positive evaluation of her stature as a holy
su evaluacin positiva de su estatura como una
person influenced many seekers from the West topersona santa influy en muchos buscadores

seek her darshan in India. Although

nandamay Ms close devotees are
uncomfortable with labeling her as a saint
because they believe that she was an
embodiment of God rather than a human being,
many Hindus and Westerners identify her as
Yogananda did, as an exalted woman saint, an
extraordinary human being.

desde el Oeste para buscar su darshan en India.

Aunque nandamay Ms se cierren los devotos
son incmodos con el etiquetaje a ella como un
santo porque ellos creen que ella era una
encarnacin de Dios, ms bien que un ser
humano, muchos hindes y los Habitantes del
oeste la identifican como Yogananda hizo, como
un santo de mujer exaltado, un ser humano
extraordinario.
We in the West seem more than vaguely
En el Oeste parecemos ms que
uncomfortable with the idea of an extraordinary vagamente incmodo con la idea de una persona
person. Our culture is both fiercely
extraordinaria. Nuestra cultura es tanto
individualistic and based on a presumption of the ferozmente individualista como basada en una
basic equality of all people. The stories of our presuncin de la igualdad bsica de toda la
saints and spiritual teachers are on balance the gente. Las historias de nuestros santos y
stories of human beings who struggle with the profesores espirituales estn en el equilibrio las
ultimate questions of life and through their angst historias de seres humanos que luchan con las
and devotion discover an intimate relationship preguntas ltimas de la vida y por su angustia y
with the divine. Western saints are almost by
lealtad descubren una relacin ntima con el
definition no longer alive, since what qualifies divino. Los santos occidentales ya no no estn
them as saints are the miraculous events that
casi por definicin vivos, desde lo que califica a
have taken place since their death. The Roman ellos ya que los santos son los acontecimientos
Catholic Church has a well-defined process of milagrosos que han ocurrido desde su muerte. La
canonization, through which a person is
Iglesia Catlica Romana tiene un proceso bien
identified as a saint after his or her death.
definido de la canonizacin, por la cual una
persona es identificada como un santo despus
de su muerte.
When I tell Western people about my
Cundo digo a la gente Occidental sobre
research on nandamay M, they usually ask, mi investigacin en nandamay M, ellos por
Oh, what century did she live in? They are
lo general preguntan, Ah, en que siglo vivi
shocked to find that M, like most other saints ella? Se sobresalta que ellos encuentran que
and gurus of India, was considered by many to M, como la mayor parte de otros santos y
be a saint within her own lifetime. I tell them
gures de India, fue considerado por muchos ser
that, like many proclaimed Hindu living saints, un santo dentro de su propia vida. Les digo que,
M enjoyed this status because of what people como muchos santos vivos hindes proclamados,
perceived as her supernatural state and its effect M disfrut de este estado debido a lo que la
on others. For Hindus, signs of a special
gente percibi como su estado sobrenatural y su
intimacy with God are observable states of
efecto en otros. Para hindes, las seales de una
ecstasy or divine madness and the ability to
intimidad especial con Dios son estados
perform miracles. Those who possess these
observables del xtasis o adivinan la locura y la
qualities are considered worthy of reverence. In capacidad de realizar milagros. Aquellos que
fact, I tell them, when you travel in India, an
poseen estas calidades se consideran dignos de la
acquaintance is as likely to recommend that you reverencia. De hecho, les digo, cuando usted
visit a certain saint who possesses certain powers viaja en India, un conocido probablemente
and performs certain miracles as to recommend recomendar como que usted visite a un cierto
that you visit a certain famous site.2 Hindu
santo que posee ciertos poderes y realiza ciertos

culture revels in its living holy people and

considers the extraordinary quite ordinary.

milagros para recomendar que usted visite una

cierta cultura hind de sitio 2 famosa se deleita
en su gente santa viva y considera el
completamente ordinario extraordinario.
I first heard of nandamay M through
Primero o de nandamay M por tal
such a recommendation when I was in India in recomendacin cuando yo estaba en India en
1978. I was told that an amazing woman saint 1978. Me dijeron que un santo de mujer
was traveling around northern India and that I asombroso viajaba alrededor de India del norte y
should be sure to find her and have her darshan que yo debera estar seguro de encontrarla y
because her state of bliss and union with the
tener su darshan porque su estado de felicidad y
divine was contagious. The person who was
unin con el divino era contagioso. La persona
giving me this tip compared M with other saints que me daba esta punta compar M con otros
I might have heard of to give me a sense of
santos de los cuales yo podra haber odo darme
where she stood in the annals of extraordinary un sentido de donde ella estuvo de pie en los
beings. In this way, spiritual personalities in
anales de seres extraordinarios. De esta manera,
India are constantly being evaluated and ranked las personalidades espirituales en India estn
by both spiritual seekers and proclaimed saints. siendo constantemente evaluadas y clasificadas
tanto por buscadores espirituales como por
santos proclamados.
In this chapter we explore the complex
En este captulo exploramos el paisaje
landscape of sainthood within the Hindu
complejo de la santidad dentro de la tradicin
tradition, enumerating the extraordinary qualities hind, enumerando las calidades extraordinarias
that Hindus claim their saints display and
que los hindes afirman que sus santos muestran
measuring them against the claims of the
y medicin de ellos contra las reclamaciones de
devotees of nandamay M.
los devotos de nandamay M.
What Is a Hindu Saint?
Qu es un hind Santo?
There has been considerable scholarly
Hubo inters de estudiante considerable
interest recently in the subject of sainthood.
recientemente al sujeto de la santidad. Richard
Richard Kieckhefer and George Bond have
Kieckhefer y George Bond han corregido una
edited an overview of the phenomenon of
descripcin del fenmeno de santidad en las
sainthood in the world religions, Sainthood: Its religiones mundiales, Santidad: Sus
Manifestations in World Religions. John S.
Manifestaciones en Religiones Mundiales. John
Hawley has edited a comparative study of saints S. Hawley ha corregido un estudio relativo de
as exemplars, Saints and Virtues.3 Kieckhefer santos como ejemplos, Santos y Virtudes 3 notas
notes in his introduction that sainthood is a
de Kieckhefer en su introduccin que la santidad
problematic notion in two ways: First, it means es una nocin problemtica de dos modos: En
something different in each culture, and second, primer lugar, esto significa algo diferente en
there is a tension between the immitability of a cada cultura, y en segundo lugar, hay una tensin
particular saint and his or her utter
entre el immitability de un santo particular y
distinctiveness from normal humanity.4 Yet, as su peculiaridad completa de la humanidad
Hawley points out, the collections of exemplary normal. 4 An, como Hawley indica, las
lives vary significantly from one religious
colecciones de vidas ejemplares varan
community to another but bear family
considerablemente de una comunidad religiosa
resemblances that are often striking.5 Perhaps al otro pero llevan el parecido de familia que a
most important is their tendency to present a
menudo es asombroso. 5 Quizs el ms

saint as exemplifying something deeper than importante es su tendencia de presentar a un

ordinary morality,6 a supernatural standard
santo como la ejemplificacin de algo ms
designed to inspire and transform.7 He notes that profundo que la moralidad ordinaria, 6 un
in many cultures there appears to be a double
estndar sobrenatural dise para inspirar y
standard in the way audiences are expected to transformar 7 l nota que en muchas culturas
react to the lives of its saints. The lay audience parece haber un doble estndar en el modo que
would be more likely to appropriate his [or her] se espera que auditorios reaccionen a las vidas
virtue less as moral canon than as charismatic de sus santos. El auditorio poner con mayor
power to be drawn on for worldly blessings,
probabilidad asignara su [o ella] virtud menos
while the clerical or monastic audience would be como el canon moral que como el poder
more likely to emulate his or her deeds.8 This carismtico para ser usado para bendiciones
distinction between those seeking a power to be mundanas, mientras el auditorio administrativo o
tapped for assistance within the wheel of
monstico con mayor probabilidad emulara su
samsra and those drawing on the power of the hechos 8 Esta distincin entre los que buscan un
saint for their own progression toward sainthood poder para ser dado un toque para la ayuda
or liberation will be apparent as we become
dentro de la rueda de samsra y los que se
more familiar with the community of
acercan el poder del santo para su propia
nandamay M.
progresin hacia santidad o liberacin sern
aparentes ya que nos hacemos ms familiares
con la comunidad de nandamay M.
Before we examine some of the qualities
Antes de que examinemos algunas
of sainthood within the Hindu tradition, we must calidades de la santidad dentro de la tradicin
enumerate and discriminate between the
hind, nosotros debemos enumerar y discriminar
multitude of Sanskrit and vernacular terms that entre la multitud de trminos Snscritos y
might be considered synonymous with the
vernculos que podran ser considerados
English term saint. We can conclude from the sinnimos del trmino ingls "santo". Podemos
extensive list of terms which follow that the
concluir de la lista extensa de trminos que
Hindu tradition has a highly developed and
siguen esto la tradicin hind tiene una
valorized institution of renunciation and
institucin muy desarrollada y valorized de
sainthood. The most general term for a holy renuncia y "santidad". El trmino ms general
man is sdhu (female, sdhv). The root of the para un hombre santo es sdhu (femenino,
word is sdh-, to accomplish or to succeed and sdhv). La raz de la palabra es sdh-, para
it means a good and virtuous man. It is used to llevar a cabo o tener xito y esto significa un
describe a person who follows a certain spiritual hombre bueno y virtuoso. Esto es usado para
practice in order to realize an ultimate ideal. A describir a una persona que sigue una cierta
sdhu or sdhv is usually an ascetic mendicant. prctica espiritual a fin de realizar un ideal
The term sannysin (female, sannysin) comes ltimo. Un sdhu o sdhv son por lo general un
from the root samny-, to throw down or cast
mendicante asctico. El trmino sannysin
off. It refers to a renouncer, one who has taken (femenino, sannysin) viene de la raz samny-,
formal initiation in which he has cast off his
lanzar abajo o soltar amarras. Esto se refiere a
worldly dharma and taken new birth as a
un renouncer, uno quin ha tomado la iniciacin
celibate ascetic in a particular order of monks. formal en la cual l ha desamarrado su dharma
Thus, while a sannysin is considered a sdhu, a mundano y ha tomado el nuevo nacimiento
sdhu is not necessarily a sannysin. Although como un asceta clibe en un pedido particular de
neither a sdhu nor a sannysin is necessarily a monjes. As, mientras un sannysin se considera
saint, a Hindu saint is someone who embodies un sdhu, un sdhu es no necesariamente un

the true spirit of the sdhu and the sannysin.

sannysin. Aunque ni un sdhu ni un sannysin

sean necesariamente un santo, un santo hind es
alguien que encarna el espritu verdadero del
sdhu y el sannysin.
Although their etymology is considered
Aunque su etimologa sea considerada
unrelated, the word that is most often translated sin relaciones, la palabra que el ms a menudo es
as saint is sant. The term, literally good or traducida ya que "el santo" es Sant. El trmino,
true, actually refers specifically to a group of literalmente "bien" o "verdadero", realmente se
northern Indian devotees of God, such as Kabir refiere expresamente a un grupo de devotos
and Nanak, who worshiped God without
indios del norte de Dios, como Kabir y Nanak,
qualities. In Darsan: Seeing the Divine Image in que ador a Dios sin calidades. En Darsan:
India, Diana Eck describes the important
Viendo la Imagen Divina en India, Diana Eck
distinctions between the sant, the sannysin, and describe las distinciones importantes entre Sant,
the sdhu The saints (sants) are not the same as el sannysin, y el sdhu Los santos (sants) no
the sdhus, the holy men. Perhaps the most son el mismo como el sdhus, los hombres
notable distinction between them is that the
santos. Quizs la distincin ms notable entre
saints of the bhakti movements were, to a great ellos es que los santos de los movimientos bhakti
extent, anti-establishment figures who often
eran, en alto grado, cifras anticonformistas que
championed the downtrodden and the
a menudo defendan el oprimido y los intocables
untouchables and despised brahmanical
y despreciaron el ritualismo brahmanical,
ritualism, while the sdhus and sannysins
mientras el sdhus y sannysins representan el
represent the brahmanical establishment, even establecimiento brahmanical, hasta en
in transcending it by casting off their worldly
superarlo por desamarrar su dharma.9 mundano
dharma.9
The term bhakta usually refers to a saint
El trmino bhakta por lo general se
of the bhakti movements, such as Mrba or
refiere a un santo de los movimientos bhakti,
Tulsids, who worshiped God with attributes.
como el Mrba o Tulsids, quin ador a Dios
Thus, both bhakta and sant refer to Godcon atributos. As, tanto bhakta como Sant se
intoxicated people.
refieren a la gente Intoxicada por Dios.
Many terms describe different kinds of
Muchos trminos describen diferentes
religious practitioners. Many of these terms
tipos de practicantes religiosos. Muchos de estos
developed within sectarian contexts and later
trminos desarrollados dentro de contextos
became more universalized. The terms yogi and sectarios y ms tarde se hicieron ms
yogin refer, respectively, to male and female
universalizados. Los trminos el yogui y yogin
practitioners of yoga, the ancient practice of self- se refieren, respectivamente, a practicantes de
discipline and mental purification, the classical sexo masculino y de sexo femenino del yoga, la
form of which was codified by Patanjali about prctica antigua de la autodisciplina y
the turn of the common era. A sdhak is a man purificacin mental, la forma clsica de que fue
who is accomplished and disciplined in his
codificada por Patanjali sobre la vuelta de la era
practice of sdhana, originally Shkta or
comn. Un sdhak es un hombre que es llevado
Shaivite tantric sdhana, and a sdhik is such a a cabo y disciplinado en su prctica de sdhana,
female practitioner. A practitioner of tantra may al principio Shkta o Shaivite tantric sdhana, y
be called a tntrika (female, tntrik), especially un sdhik es un practicante tan de sexo
in Bengal. Jvanmukta is the term used in
femenino. Pueden llamar a un practicante de
Upanishadic philosophy to designate one who is tantra un tntrika (femenino, tntrik), sobre

completely liberated while in the body. The term todo en Bengal. Jvanmukta es el trmino usado
siddha, again from the Sanskrit root sadh, to en la filosofa de Upanishadic para designar el
accomplish, used first in the Nth and Buddhist que quin es completamente liberado mientras
tantric yogic contexts, usually refers to those
en el cuerpo. El trmino siddha, otra vez de la
who have perfected themselves through spiritual raz Snscrita sadh, para llevar a cabo, usado
practice. In Bengal, a holy woman who is seen primero en el Nth y budista tantric yogic
as an embodiment of Shakti may be called a
contextos, por lo general se refiere a aquellos
bhairav. Finally, but not necessarily completely, que se han perfeccionado a travs de la prctica
the term avadhta, which originated in the Nth espiritual. En Bengal, pueden llamar a una mujer
yogic cults, usually means one who has reached santa que es vista como una encarnacin de
the highest stage of spiritual life.
Shakti un bhairav. Finalmente, pero no
necesariamente completamente, el trmino
avadhta, que origin en el Nth yogic cultos,
por lo general significa el que quin ha
alcanzado la etapa ms alta de la vida espiritual.
Although saint itself is a Christian
Aunque "el santo" s mismo sea una
category, in recent centuries it has been applied categora cristiana, en siglos recientes ha sido
by Westerners and other English-speaking
aplicado por Habitantes del oeste y otros pueblos
peoples to certain figures in the non-Christian de habla inglesa a ciertas cifras en el mundo
religious world. Since English has been spoken religioso no cristiano. Ya que ingls ha sido
for two hundred years in Bengal, the term
dicho durante doscientos aos en Bengal, el
saint has come to be commonly used there.
trmino "santo" ha venido para ser comnmente
The community of nandamay M, although usado all. La comunidad de nandamay M,
pan-Indian, is predominantly English and
aunque pan-indio, es el hablar
Bengali speaking. Thus, among the devotees of predominantemente ingls y bengal. As, entre
nandamay M, the word saint might be
los devotos de nandamay M, la palabra
slipped into an otherwise predominantly Bengali "santo" podra ser pasada en un por otra parte
conversation. Because most of my interviews
predominantemente conversacin bengal. Como
were conducted in English, the term saint was la mayor parte de mis entrevistas fueron
often used to refer to other Hindu religious
conducidas en ingls, el trmino "santo" a
figures, such as Ramakrishna or Ramana
menudo era usado para referirse a otras cifras
Maharshi, as well as to refer to what M was
religiosas hindes, como Ramakrishna o Ramana
not. Yet, these Hindu terms are also part of the Maharshi, as como referirse a lo que M no era.
fabric of holiness in which M participates.
An, estos trminos hindes tambin son la parte
Therefore, it is appropriate to look at the ways in de la tela de santidad en la cual M participa. Por
which she embodies the spirit of different
lo tanto, es adecuado mirar los caminos de los
aspects of Hindu sainthood.
cuales ella encarna el espritu de aspectos
diferentes de la santidad hind.
The phenomenon of sainthood within the
El fenmeno de santidad dentro de la
Hindu tradition has been widely studied for
tradicin hind ha sido extensamente estudiado
decades,10 and scholars have attempted to list durante dcadas, 10 y los eruditos han intentado
the qualifications for being considered a saint
poner las calificaciones en una lista para ser
within the tradition. This task has been
considerados un santo dentro de la tradicin.
complicated by the usually unacknowledged
Esta tarea ha sido complicada por la multitud por
multitude of equivalent terms for saint, as well lo general no reconocida de trminos
as their variations of region, class, and
equivalentes para "el santo", as como sus

gender.11However, there are common themes

that can be applied to our investigation of
nandamay M as a Hindu saint.

variaciones de regin, clase, y gnero

11However, hay temas comunes que pueden ser
aplicados a nuestra investigacin de
nandamay M como un santo hind.
Lawrence Babb distills the phenomenon
Lawrence Babb destila el fenmeno de
of Hindu sainthood by concluding that in the "la santidad" hind concluyendo que en la vida
life of a Hindu saint or holy person, there is a
de una persona santa o santa hind, hay una
fusion of the moral and the powerful in a way fusin de la moraleja y el potente en un camino
that generates a unique glow of spiritual energy. que genera un brillo nico de la energa
Hindu saints, Babb maintains, are focal points espiritual. Santos hindes, Babb mantiene, son
of spiritual force-fields, contact with which is focos de campos de la fuerza espirituales,
believed to lead to transformation of the lives of pngase en contacto con que es credo llevar a la
those with whom they come in contact.12 For transformacin de las vidas de aquellos con
the sake of our discussion, we will adopt Babbs quien ellos vienen al contacto 12 Por nuestra
framework, envisioning that a Hindu saints
discusin, adoptaremos el marco de Babb,
moral presence, or exemplary lifestyle, might previendo que la presencia moral de un santo
include his or her renunciation of the world,
hind, o estilo de vida ejemplar, podra incluir
shedding of the ego with its accompanying unity su renuncia al mundo, vertimiento del ego con su
awareness, and intense devotion to the Absolute, conciencia de unidad acompaante, y lealtad
whether formless or in form. The saints
intenso al Absoluto, o informe o en la forma. La
renunciation usually includes the pursuit of an renuncia del santo por lo general incluye la
itinerant lifestyle, along with the practice of
bsqueda de un estilo de vida itinerante, junto
forms of asceticism or tapasya, which include con la prctica de formas del ascetismo o
intense meditation, periods of fasting, and
tapasya, que incluyen la meditacin intensa,
occasionally self-mortification, long periods of perodos del ayuno, y de vez en cuando
isolation, and silence. The shedding of the ego automortificacin, perodos largos del
may be accompanied by a sense of a mission to aislamiento, y silencio. El vertimiento del ego
serve others. The unitary vision that is said to
puede ser acompaado por un sentido de una
result from renunciation and spiritual practice, misin de servir a otros. La visin unitaria que es
which replaces self-centeredness, may lead to a dicha resultar de renuncia y prctica espiritual,
rejection of and even an abhorrence of caste and que sustituye egocntrico, puede llevar a un
a welcoming of devotees, regardless of caste or rechazo de y hasta un aborrecimiento de casta y
gender. Finally, the saints moral presence is
una bienvenida de devotos, sin tener en cuenta
characterized by an intense devotion to God,
casta o gnero. Finalmente, la presencia moral
whether as the formless Absolute or possessing del santo es caracterizada por un lealtad intenso
form.
a Dios, si como la forma informe Absoluta o que
posee.
The second element of the fusion which
El segundo elemento de la fusin que
leads to the transformative energy field of the lleva al campo energtico transformative del
saint is his or her powerful presence as
santo es su presencia potente como expresado en
expressed in his or her bhvas, or the ecstatic
su bhvas, o los estados extasiados que vienen
states that come with direct experience of the
con la experiencia directa del divino, 13 y en su
divine,13 and in his or her miraculous powers, or poderes milagrosos, o siddhis. June McDaniel,
siddhis. June McDaniel, in The Madness of the en La Locura de los Santos: Religin Extasiada
Saints: Ecstatic Religion in Bengal, claims that en Bengal, afirma que en Bengal es bhva, no
in Bengal it is bhva, not yogic knowledge or yogic conocimiento o habilidad ritual, que

ritual skill, that determines saintly status.14Her determina la reclamacin de estado 14Her santa
claim is based on Bengali theological texts,
est basada en textos teolgicos bengales,
biographies of ecstatic Bengali saints, and
biografas de santos bengales extasiados, y
interviews with living ecstatics.
entrevista con la vida ecstatics.
Within the larger Hindu context as well,
Dentro del contexto hind ms grande
the presence of bhva also seems to determine tambin, parece que la presencia de bhva
whether a person is considered to possess the
tambin determina si se considera que una
charisma of sainthood.15 Certainly the spiritual persona posee el carisma de santidad 15
biographies of Hindu saints from the seventh
Seguramente las biografas espirituales de santos
century to the present contain vivid descriptions hindes a partir del sptimo siglo al presente
of ecstatic states of divine absorption on the part contienen descripciones vivas de estados
of men and women saints, and their devotional extasiados de la absorcin divina de parte de
poetry can be read as a manifestation of that
santos de hombres y mujeres, y su poesa
ecstasy. For example, the ninth-century Tamil piadosa puede ser leda como una manifestacin
saint-poetess ntl was so absorbed in ecstasy as de aquel xtasis. Por ejemplo, la poetisa santa
a result of her devotion to Lord Krishna that she tamil del noveno siglo ntl fue tan absorbido
sang the thirty verses of the Tiruppvai while
en el xtasis a consecuencia de su lealtad a Seor
completely identified as one of the gops, or
Krishna que ella cant los treinta versos del
cowherdesses of Lord Krishna. Lalleshwar, the Tiruppvai mientras completamente identificado
fourteenth-century saint-poetess of Kashmir, is como uno de los gops, o cowherdesses de Seor
said to have left her husband and wandered
Krishna. Se dice que Lalleshwar, la poetisa
around northern India half-naked, dancing in
santa del siglo catorce de Cachemira, ha
ecstasy, and singing of her complete
abandonado a su marido y ha vagado por India
identification with God.16 In a more
del norte medio desnudo, bailando en el xtasis,
contemporary context, there is much
y cantando de su identificacin completa con
documentation of the bhvas of the Bengali
Dios 16 En un contexto ms contemporneo, hay
saint, Ramakrishna (1836-1886).17 Stories
mucha documentacin del bhvas del santo
abound of Ramakrishnas states of bhva, in
bengal, Ramakrishna (1836-1886).17 Historias
which he did everything from decorate himself abundan de los estados de Ramakrishna de
as the Divine Mother to put himself to bed next bhva, en el cual l hizo todo de se decoran ya
to Kls image.18 Hindu saints are renowned as que la Madre Divina para acostarse al lado de
extraordinary persons who display a madness for santos hindes de imagen 18 Kls es
God. Moreover, this madness for God and its
renombrada como personas extraordinarias que
accompanying bliss and ecstasy are believed to muestran una locura para Dios. Adems, se cree
be contagious.19 Thus, one is encouraged to
que esta locura para Dios y su felicidad
spend as much time as possible in the presence acompaante y xtasis es contagiosa 19 As, uno
of saints in states of bhva.
es animado a pasar tanto tiempo como sea
posible en la presencia de santos en estados de
bhva.
Stories of the saints of India are also
Las historias de los santos de India
replete with tales of miraculous powers. S. D. tambin son repletas por cuentos de poderes
Gupta says that occultism is associated with
milagrosos. S. D. Gupta dice que el ocultismo
religious beliefs and practices since the time of tiene que ver con creencia religiosas y prcticas
the Atharva Veda.20 The possession of
desde el tiempo del Atharva Veda. 20 La
miraculous powers is seen as a second important posesin de poderes milagrosos es vista como un
indicator of charisma.21Shri Aurobindo,
segundo indicador importante del carisma 21Shri

considered a saint in his own right, describes a Aurobindo, consider a un santo en su propio
yogic process whereby the gross body begins to derecho, describe un proceso de yogic por lo
acquire some of the nature of the subtle body
cual el cuerpo grueso comienza a adquirir un
and to possess something of its relation with the poco de la naturaleza del cuerpo sutil y poseer
life-energy that leads to the cultivation of
algo de su relacin con la energa de la vida que
extraordinary powers.22 In other words, the
lleva a la cultivacin de poderes 22
development of miraculous powers is the logical extraordinarios en Otras palabras, el desarrollo
outcome of successfully completing the path
de poderes milagrosos es el resultado lgico de
which its scientists of inner technology have con xito completar el camino que sus
developed and refined.
cientficos de la tecnologa interior han
desarrollado y han refinado.
Hindu and Buddhist schools of yoga
El hind y las escuelas budistas del yoga
have overlapping lists of supernatural powers
tienen listas que se superponen de poderes
that can be attained through yogic practices.
sobrenaturales que pueden ser alcanzados a
Patanjalis Yoga Stras provides the classical list travs de prcticas yogic. El Yoga de Patanjali
of siddhis, or yogic powers,23 enumerating
Stras proporciona la lista clsica de siddhis, o
twenty-six siddhis that a yogi can attain through poderes yogic, 23 enumeracin de veintisis
the perfection of samyama, which is the
siddhis que un yogui puede alcanzar por la
threefold practice of concentration (dhrana), perfeccin de samyama, que es la prctica triple
meditation (dhyna), and stasis (samdhi).24 For de la concentracin (dhrana), meditacin
example, Stra 3.16 says, By making samyama (dhyna), y estasis (samdhi).24 Por ejemplo,
on three kinds of changes, one obtains
Stra 3.16 dice, Haciendo samyama en tres
knowledge of the past and future.25Other
clases de cambios, uno obtiene el conocimiento
siddhis include knowledge of ones past lives,26 del pasado y futuro. 25Other los siddhis
invisibility and inaudibility of the body,27 the incluyen el conocimiento de vidas de alguien
ability to give joy to everyone one meets,28the pasadas, 26 invisibilidad e inaudibility del
ability to enter into the body of another,29 the cuerpo, 27 la capacidad de dar la alegra de cada
ability to walk on water and to die at will,30 and uno que uno encuentra, 28the capacidad de
the acquisition of the lightness of cotton fiber firmar el cuerpo del otro, 29 la capacidad de
and the ability to fly through the air.31 The list andar por el agua y morir a voluntad, 30 y la
culminates in the acquisition of omnipotence and adquisicin de la ligereza de la fibra de
omniscience. Other siddhis attributed to Hindu algodn y la capacidad de volar por el aire 31
saints and holy people are the power to be in
La lista culmina en la adquisicin de
several locations at once, including being in the omnipotencia y omnisciencia. Otros siddhis
dreams of devotees, the power to cure illness, atribuidos a santos hindes y la gente santa son
the power to manifest wealth in the lives of
el poder de estar en varias posiciones
devotees, and the power to take on the karma of inmediatamente, incluso estar en los sueos con
devotees.32 The tradition, however, while
devotos, el poder de curar la enfermedad, el
acknowledging these powers, cautions against poder de manifestar la riqueza en las vidas de
attachment to them. Patanjali says, By giving devotos, y el poder de tomar la karma de devotos
up these powers, the seed of evil (ignorance) is 32 La tradicin, sin embargo, reconociendo estos
destroyed and liberation follows. Swami
poderes, precauciones contra el accesorio de
Prabhavananda explains, The yogi who has
ellos. Patanjali dice, Por dejar estos poderes, la
held even these powers within his grasp and
semilla de mal (ignorancia) es destruida y la
nevertheless renounced them, has rejected the liberacin sigue. Swami Prabhavananda
ultimate temptation of ego. Henceforth, he is
explica, El yogui que ha sostenido hasta estos

freed from bondage.33

poderes dentro de su asimiento y sin embargo los

ha renunciado, ha rechazado la tentacin ltima
del ego. De aqu en adelante, l es liberado de la
esclavitud. 33
It is the fusion of the moral presence of
Es la fusin de la presencia moral del
the Hindu saint and his or her powerful presence santo hind y su presencia potente que lleva a la
that leads to spiritual transformation in the lives transformacin espiritual en las vidas de aquellos
of those who come in contact with him or her, que entran en contacto con l o ella,
transformation that is discussed more fully in
transformacin de que hablan ms totalmente en
chapter 5 on nandamay M as guru. It seems el captulo 5 sobre nandamay M como el
that almost all Hindu gurus are considered
gur. Parece que casi todos los gures hindes se
saints, but that not all saints are considered
consideran santos, pero que no todos los santos
gurus. A guru consciously takes on disciples
se consideran gures. Un gur conscientemente
through an initiation process that involves an
toma a discpulos a travs de un proceso de
awakening of spiritual energy and guides the
iniciacin que implica un despertamiento de la
unfolding of that energy, while a saint may be so energa espiritual y dirige el despliegue de
immersed in bhva as to hardly notice those who aquella energa, mientras un santo puede ser tan
come to him or her for darshan.
sumergido en bhva en cuanto a apenas el aviso
aquellos que vienen a l o ella para darshan.
nandamay M in the Context of
nandamay M en el Contexto de
Sainthood
"Santidad"
We begin by considering M as an
embodiment of a moral presence, exploring
the degree to which she embodied the qualities
of renunciation, egolessness, and devotion to
God as we ask: Was she a sannysin? Was she a
sdhv? Was she a sdhik or a yogin? Was she a
bhakta, or a sant?
Renuncation

Comenzamos considerando M como

una encarnacin de una presencia moral,
explorando el grado al cual ella encarn las
calidades de renuncia, egolessness, y lealtad a
Dios como pedimos: era ella un sannysin?
Era ella un sdhv? Era ella un sdhik o un
yogui? Era ella un bhakta, o Sant?
Renuncation

The Sanskrit word for renunciation is

La palabra Snscrita para la renuncia es
sannysa, literally the casting off. The Vedic sannysa, literalmente el "soltando amarras. El
system of caturvarnshrama, or the four stages sistema Vdico de caturvarnshrama, o las
of life, describes movement from the first stage, cuatro etapas de la vida, describe el movimiento
in which the celibate youth studies with a guru de la primera etapa, en la cual la juventud clibe
(brahmacharya); into the second, the
estudia con un gur (brahmacharya); en el
householder stage (grihastyd), in which he
segundo, la etapa de cabeza de familia
performs the Vedic sacrifice and upholds society; (grihastyd), en que l realiza el sacrificio Vdico
into the third stage, the forest dweller stage
y sostiene la sociedad; en la tercera etapa, la
(vanaprasthd), in which, with ones wife, one etapa de morador forestal (vanaprasthd), en
practices meditation and lives like a hermit; and cual, con esposa de alguien, una meditacin de
finally, into the fourth stage, the renouncer stage prcticas y vidas como un ermitao; y
(sannysa), in which one has no fixed abode, no finalmente, en la cuarta etapa, la etapa renouncer
possessions or attachments, and devotes oneself (sannysa), en que no tiene ningn domicilio
solely to the Absolute. In practice, many men
fijo, ningunas posesiones o accesorios, y se

and an occasional woman throughout the

dedica nicamente al Absoluto. En la prctica,
centuries have chosen to take sannysa initiation muchos hombres y una mujer ocasional a lo
right after brahmacharya and have been initiated largo de los siglos han decidido tomar la
into renunciant orders without ever having been iniciacin sannysa directamente despus
married.
brahmacharya y han sido iniciados en pedidos
de renunciant sin haber estado casados alguna
vez.
In the Sannysa Upanishads, the
En el Sannysa Upanishads, el rito
sannysa rite is described as symbolically dying sannysa es descrito como simblicamente
to ones former life and taking up the symbols of muriendo a la antigua vida de alguien y tomando
renunciation, such as the staff, the water pot, the los smbolos de renuncia, como el personal, el
loincloth, and the garment, usually a yellow or pote acutico, el taparrabo, y la ropa, por lo
orange cloth.34 The customs and rules of
general una tela 34 amarilla o naranja La aduana
sannysa are described in great detail. Broadly y las reglas de sannysa son descritas en grandes
speaking, they entail living an itinerant lifestyle, detalles. En trminos generales, ellos implican la
in which one is aniketanah, or no longer having vida de un estilo de vida itinerante, en el cual no
his own dwelling place,35 abandoning all
es aniketanah, o ya no teniendo su propio lugar
possessions and existing by begging, and
que mora, 35 abandono de todas las posesiones
performing spiritual practices and austerities
y existencia pidiendo, y realizando prcticas
(tapasya).36
espirituales y austeridades (tapasya).36
Although nandamay M never took
Aunque nandamay M nunca tomara
sannysa initiation, she may have reflected the la iniciacin sannysa, ella puede haber
spirit of sannysa. It seems from her behavior reflejado el espritu de sannysa. Parece de su
that M deeply embraced the logic of
comportamiento que M profundamente abraz
homelessness. We have been told that she called la lgica de falta de hogar. Nos han dicho que
no place home yet seemed comfortable
ella llam ningn lugar a casa an pareci
everywhere. We have heard of her leaving Dacca cmodo en todas partes. Hemos odo de su salida
in 1932 with no baggage to begin what was to be Dacca en 1932 sin el equipaje para comenzar lo
fifty years of constant movement; she described que deba ser cincuenta aos del movimiento
herself as a bird on the wing. It is said that she constante; ella se describi como una ave en el
never committed herself to any definite plan, or ala. Se dice que ella nunca se comprometi a
programme, as it is called in India. In fact, M cualquier plan definido, o "programa", como es
followed the ethic of homelessness more
llamado en India. De hecho, M sigui la tica
stringently than is dictated in the Sannysa
de falta de hogar ms severamente que no es
Upanishads, staying in one place no longer than dictado en el Sannysa Upanishads, quedndose
two weeks, never resting for the four months of en un lugar ya no que dos semanas, nunca
the rainy season.37 Her commitment was to
descansando durante los cuatro meses de la
follow her kheyla wherever it took her. In
temporada 37 lluviosa Su compromiso era seguir
response to devotees of a certain place
su kheyla dondequiera que esto le tomara. En
expressing grief at her departure, she would say, respuesta a devotos de una cierta pena de
I see the world as a garden. Men, animals,
expresin de lugar en su salida, ella dira, veo el
creatures, plants, all have their appointed places. mundo como un jardn. Hombres, animales,
Each in its particularity enhances the richness of criaturas, plantas, todos tienen sus sitios
the whole. All of you in your variety add to the designados. Cada uno en su particularidad realza
wealth of the garden and I enjoy the multiplicity. la riqueza del todo. Todos ustedes en su variedad
I merely walk from one corner of the garden to aaden a la riqueza del jardn y disfruto de la

the other. Why do you grieve so if I am not

visible to you for a while?38

multiplicidad. Simplemente ando de una esquina

del jardn al otro. Por qu se apena usted as si
no soy visible a usted un rato? 38

In addition to her usual practice of

Adems de su prctica habitual del
homeless wandering, accompanied by devotees vagabundeo sin hogar, acompaado por devotos
who would notify others of her whereabouts, M que notificaran a otros de su paradero, M pas
went through periods in which no one knew
por perodos en los cuales nadie saba donde ella
where she was. Devotees said, At that time M era. Los devotos dijeron, Entonces M era
was ajntva, or not known. Subodh
ajntva, o no conocido. Subodh el Chattaraj,
Chattaraj, a male householder, said, M used to una cabeza de familia de sexo masculino, dijo,
come to Calcutta in ajntva, or in disguise. But itM sola venir a Calcuta en ajntva, o
so happened that I accidentally met her traveling disfrazado. Pero tan result que por casualidad
in my car. I followed her car and got her
encontr sus viajes en mi coche. Segu su coche
touch.39
y consegu su toque. 39
Devotees told me that M refused to stay
Los devotos me dijeron que M rechaz
in the house of a householder. In the early days, quedarse en la casa de una cabeza de familia. En
she would stay in a temple, a dharamshl, or los primeros das, ella se quedara en un templo,
guest house for spiritual practitioners, or on the un dharamshl, o casa de huspedes para
veranda of a building. Later on, she stayed in
practicantes espirituales, o en la veranda de un
ashrams built in her honor or in small kutirs, or edificio. Ms tarde, ella se qued en ashrams
cottages, built for her to stay in, should her
incorpor su honor o en pequeo kutirs, o las
kheyla direct her to, in the gardens of devotees. casitas de campo, construidas para ella para
I was proudly shown four such kutirs by
quedarse en, la deberan kheyla directo ella a,
devotees in Calcutta, Bombay, and Allahabad. I en los jardines de devotos. Me mostraron
was unable to determine exactly when M
orgullosamente cuatro tales kutirs los devotos en
stopped staying inside a house or why. Some
Calcuta, Bombay, y Allahabad. Yo era incapaz
conjectured that she realized that devotees would de determinar exactamente cuando M dej de
compete to have her stay with them and she was quedarse dentro de una casa o por qu. Unos
trying to circumvent that conflict.40 Others
conjeturaron que ella realiz que los devotos
believed it was simply a reflection of her
competiran para tenerla se quedan con ellos y
commitment to renunciation.
ella trataba de burlar aquel conflicto 40 los Otros
creyeron que era simplemente una reflexin de
su entrega a la renuncia.
The second custom of sannysa is the
La segunda costumbre de sannysa es el
abandonment of all possessions to exist by
abandono de todas las posesiones de existir
begging. Clearly M fulfilled the ideal of having pidiendo. Claramente M realiz el ideal de no
no possessions. She wore the simple garb of a tener ningunas posesiones. Ella llev el traje
brahmachrin, or celibate woman, a white
tradicional simple de un brahmachrin, o mujer
cotton sari. As a young bride, her white sari
clibe, un sari de algodn blanco. Como una
often included the traditional Bengali thin ribbon novia joven, su sari blanco a menudo inclua la
of color at the bottom hem, but later on her saris cinta delgada bengal tradicional del color en el
were pure white dhotis, yards of white fabric
dobladillo inferior, pero ms tarde sus saris eran
wrapped and worn by men in the place of pants. dhotis blanco puro, las yardas de tela blanca se
Often she is pictured with a yellow cotton towel abrigaron y llevado por hombres en el lugar de
around her shoulders and neck; yellow also
jadea. A menudo ella es imaginada con una

signifies brahmacharya. M usually wore her toalla de algodn amarilla alrededor de sus
hair loose, also a sign of renunciation. Very
hombros y cuello; amarillo tambin significa
occasionally, she allowed devotees to dress her brahmacharya. M por lo general llevaba su
more elaborately as Dev, the Goddess, Shiva, or pelo suelto, tambin una seal de la renuncia.
Krishna. However, no matter how many
Muy de vez en cuando, ella permiti que devotos
possessions were given to M by well-meaning la vistieran ms detalladamente como Dev, la
devotees, she gave them all away.
Diosa, Shiva, o Krishna. Sin embargo, no
importa cuantas posesiones dieron a M los
devotos bien intencionados, ella dio a todos ellos
lejos.
It is more difficult to say whether M
Es ms difcil decir si M vivi pidiendo.
lived by begging. She rarely asked for anything Ella raramente peda algo para comer y
to eat and simply ate what was fed to her.
simplemente comi lo que fue alimentado a ella.
Wherever she went, she was provided for by
Dondequiera que ella fuera, ella fue asegurada
devotees-train fare, lodging, food. However,
por tarifa de tren de los devotos, alojamiento,
there was never any question of excess or any comida. Sin embargo, nunca haba ninguna
intimation that M, like many gurus who have pregunta del exceso o ninguna intimacin que
come to the West, became more materialistic as M, como muchos gures que han venido al
she became more famous. Although surrounded Oeste, se hizo ms materialista como ella se hizo
by wealthy devotees and the focus of elaborate ms famosa. Aunque rodeado por devotos ricos y
Pjs, her personal lifestyle remained bare and el foco de Pjs complicado, su estilo de vida
simple throughout her life.
personal permaneci desnudo y simple durante
su vida.
The third custom of renunciation is the
La tercera costumbre de la renuncia es la
performance of spiritual practices, or sdhana, realizacin de prcticas espirituales, o sdhana,
and austerities, or tapasya. Although devotees y austeridades, o tapasya. Aunque los devotos
claim that she never needed to practice sdhana, afirmen que ella nunca tena que practicar
M spent several years apparently engaged in
sdhana, M gast varios aos por lo visto
intensive sdhana. After 1932, while she
entablados en sdhana intensivo. Despus de
directed devotees in their sdhana, she herself 1932, mientras ella dirigi a devotos en su
did not appear to be engaged in a personal
sdhana, ella ella misma no pareci ser
spiritual practice. However, she did lead
involucrada en una prctica espiritual personal.
devotees in chanting scriptures such as the
Sin embargo, ella realmente condujo a devotos
Bhagavad Gt and in singing the names of God. en el canto de escrituras, como el Bhagavad Gt
y en el canto de los nombres de Dios.
M practiced many forms of austerity
M practic muchas formas de la
throughout her life. According to Ghurye,
austeridad durante su vida. Segn Ghurye,
Chndogya Upanishad, 8 v. 5, lists the three
Chndogya el Upanishad, 8 v. 5, pone las tres
kinds of austerities sdhus and sdhvs are
clases en una lista de austeridades sdhus y se
expected to follow as celibacy (brahmacharya), espera que sdhvs siga como el celibato
silence (mauna), and noneating
(brahmacharya), silencio (mauna), y no
(anshakyana).41 We established that M
comiendo (anshakyana).41 establecimos que
observed lifelong celibacy. Gonda maintains that M observ el celibato de toda la vida. Gonda
the practice of chastity, or brahmacharya, which mantiene que la prctica de castidad, o
literally means devoting oneself to Brahman, brahmacharya, que literalmente significa
has been central to the Hindu tradition from
dedicarse al Bracmn, ha sido principal para la

Vedic times.42 During the early Vedic period, a

young boy or girl was initiated into a period of
celibate study, called brahmacharya, in
preparation for the subsequent householder
period, or grihastya, in which ones duty was to
perform the fire sacrifice foundational to
upholding the cosmic order. According to
Olivelle, with the development of cities and the
breakdown of kinship networks around sixth
century B.C.E., an individualistic spirit
developed that paved the way for renunciant
orders practicing lifelong celibacy, or naishthika
brahmacharya.43 Since the Upanishadic period,
within the Hindu yogic context, sexual
abstinence, or in tantric traditions the retention
of ones sexual fluid, has been considered a
requirement for self-realization because the
sublimation of sexual energy is believed to lead
one into higher states of consciousness.44 M
was a naishtika brahmachrin, a lifelong
celibate.

tradicin hind a partir de tiempos 42 Vdicos

Durante el perodo Vdico temprano, un
muchacho joven o la muchacha fueron iniciados
en un perodo del estudio clibe, llamado
brahmacharya, en la preparacin para el perodo
de cabeza de familia subsecuente, o grihastya,
en el cual el deber de alguien era realizar el
sacrificio de fuego foundational al
mantenimiento del pedido csmico. Segn
Olivelle, con el desarrollo de ciudades y la
avera de redes de parentesco alrededor del sexto
siglo B.C.E. Un espritu individualista se
desarroll lo que prepar el terreno para pedidos
de renunciant que practican el celibato de toda
la vida, o naishthika brahmacharya.43 Ya que el
perodo de Upanishadic, dentro del hind yogic
contexto, la abstinencia sexual, o en tradiciones
tantric la retencin de fluido sexual de alguien,
ha sido considerada un requisito para la
autorealizacin porque se cree que la
sublimacin de la energa sexual conduce un a
estados ms altos del conocimiento 44 M era un
naishtika brahmachrin, un clibe de toda la
vida.
Two male swamis in Ms ashram in
Dos swamis masculinos en el ashram
Kankhal provided insights into the importance of Ms en Kankhal proporcionaron perspicacias en
strict celibacy for serious yogis. Swami
la importancia del celibato estricto para yoguis
Jnanananda was speaking about the tremendous serios. El Swami Jnanananda hablaba sobre el
sexual desire that can arise after ones spiritual deseo sexual enorme que puede levantarse
energy has been awakened through shaktipt
despus de que la energa espiritual de alguien
initiation.45 He said, I was in a position that I ha sido despertada a travs de la iniciacin 45
would rather die than yield to sexual desire.
shaktipt que l dijo, Yo estaba en una posicin
Only then can you withstand it. If there is the
que yo prefiero morir a ceder al deseo sexual.
smallest idea in your mind that you could end Slo entonces puede usted resistirlo. Si hay idea
your celibacy, then it wont work. I asked why ms pequea en su mente que usted podra
was it so important for a serious seeker to
terminar su celibato, entonces esto no trabajar.
maintain celibacy. He replied, They will waste it Pregunt por qu era esto tan importante para un
all on a sexual relationship. They will waste it. buscador serio para mantener el celibato. l
They will fall down. The sexual urge in the
contest, Ellos gastarn todo esto a una relacin
mldhra [the lowest chakra] must be
sexual. Ellos lo gastarn. Ellos se caern. El
sublimated. Ms path is the path of purity, impulso sexual en el mldhra [el chakra ms
vishuddha mdrga. M told me in only one
bajo] debe ser sublimado. Ms camino es el
word, you see. She said in Hindi, JabardastT camino de pureza, vishuddha mdrga. el M
mat karo, which means dont fall. Thats the me dijo en slo una palabra, usted ve. Ella dijo
only thing and it helped me a great deal.46
en hindi, la estera de JabardastT karo, el que
significa no se cae. Esto es la nica cosa y me

ayud muy. 46
Swami Krishnananda said that one day,
long before he met M, when he was a young,
unmarried, celibate man, he was called to sit
beside the famous saint, Meher Baba: [Meher
Baba] was silent and he used to speak on his
board. So the interpreter was rapidly
interpreting. He said, Baba says be very careful
regarding women. I said, I am already
careful. He said, If you touch a woman,
wherever you are, wherever I am, Ill shoot you
and Ill commit suicide. Two lives will be lost.
Now I was a boy of twenty, twenty-one and he
gives me a warning like this. Then, you see, he
saw I was worried. He said, Dont worry. The
mind is like a pig and it loves shit. Dont let the
body go with the mind. This appealed to me
very much. Later Mother once asked me about
this brahmacharya matter. I said I was very
worried about this. I said, At any time he will
shoot me. She said it is great grace that this
thing happened. Otherwise it is very difficult to
keep.47

Swami Krishnananda dijo que un da,

mucho antes de que l encontrara M, cuando l
era un hombre joven, soltero, clibe, lo llamaron
para sentarse al lado del santo famoso, Meher
Baba: [El Meher Baba] era silencioso y l sola
hablar de su consejo. Entonces el intrprete haca
de intrprete rpidamente. l dijo, Baba dice
ser muy cuidadoso en cuanto a mujeres. Dije,
Ya tengo cuidado. l dijo, Si usted toca a una
mujer, dondequiera que usted sea, dondequiera
que yo sea, pegar un tiro a usted y me suicidar.
Dos vidas sern perdidas. Ahora yo era un
muchacho de veinte aos, veintiuno y l me da
una advertencia como esto. Entonces, usted ve,
l vio que estuve preocupado. l dijo, No se
preocupan. La mente parece a un cerdo y ama la
mierda. No deje al cuerpo ir con la mente. Esto
apel a m muchsimo. La Madre posterior una
vez me pregunt sobre este asunto de
brahmacharya. Dije que estuve muy preocupado
de esto. Dije, En cualquier momento l pegar
un tiro a m. Ella dijo que es la gran gracia que
esta cosa pas. Por otra parte es muy difcil
guardar 47

The second form of tapasya that M

observed was mauna, or silence, for example,
during the three-year period after she initiated
Bholanth. Devotees describe many other
periods when M took formal vows of silence.
Gurupriya Dev says of the year 1926, M
sometimes suddenly took a vow of silence. At
that time we felt very sad. At first she spoke a
few words to Bholanth while maintaining
silence, finally she did not do even that. Neither
did she make any signs. Her face and eyes
remained expressionless.48 When devotees
mention that M was maun at a certain time,
they often say that if asked something, she
replied indistinctly. Even in times when M was
not practicing mauna, her speech was restrained
and occasionally cryptic. She herself often
referred comically to her cryptic speech as
tooti-phooti glossed by BrahmachRin

La segunda forma de tapasya que M

observado era mauna, o silencio, por ejemplo,
durante el perodo de tres aos despus de que
ella inici Bholanth. Los devotos describen
muchos otros perodos cuando M tom votos
formales del silencio. El Gurupriya Dev dice
del ao 1926, M a veces de repente tom un
voto de silencio. Entonces nos sentimos muy
tristes. Al principio ella dijo unas palabras a
Bholanth manteniendo el silencio, finalmente
ella no hizo hasta esto. Tampoco ella hizo
cualquier signo. Su cara y ojos permanecieron
inexpresivos. 48 Cuando los devotos
mencionan que M era Maun en un cierto
tiempo, ellos a menudo dicen que de ser
preguntado algo, ella contest vagamente.
Incluso en tiempos cuando M no practicaba
mauna, su discurso fue retenido y de vez en
cuando secreto. Ella ella misma a menudo se

Chandan as an incomplete expression revealing refera de manera cmica a su discurso secreto

secret matter, tooti meaning broken,
ya que "el tooti-phooti" glos por
incomplete, or discontinuous and phooti, from BrahmachRin Chandan como una expresin
the root phutna, meaning revealing a secret. 49 incompleta asunto secreto revelador, tooti
sentido roto, incompleto, o discontinuo y phooti,
de la raz phutna, significando la revelacin de
un secreto. 49
The third form of tapasya is severe
La tercera forma de tapasya es la
restriction of food, with extended periods of
restriccin severa de la comida, con largos
fasting, or anshakyana, more commonly
periodos del ayuno, o anshakyana, ms
referred to as upavasa. Gurupriya Dev writes at comnmente mandado a como upavasa. El
length about Ms relationship to food, her
Gurupriya Dev escribe con mucho detalle sobre
fasting, and her eventual refusal to feed
la relacin Ms a la comida, su ayuno, y su
herself.50 Indeed, her refusal to feed herself and respuesta negativa eventual de alimentarse en
her lack of interest in food are cited by all her Efecto, su respuesta negativa de alimentar a ella
devotees as a sign of her extraordinariness. It is y su indiferencia a la comida es citada por todos
fascinating to compare Ms relationship to food sus devotos como una seal de ella
to that of the female Christian mystics Carolyn extraordinario. Es fascinante para comparar la
Bynum profiled in Holy Feast, Holy Fast.
relacin Ms a la comida a aquella de las
Bynum says that in the Middle Ages selfmsticas cristianas de sexo femenino Carolyn
starvation was considered more basic to
Bynum descritas en el Banquete Santo, Santo
renunciation for women than sexual abstinence Rpido. Bynum dice que en el autohambre de
or vows of poverty. Furthermore, failure to eat Edad media fue considerado ms bsico a la
ordinary food and the seemingly related failure renuncia para mujeres que abstinencia sexual o
to excrete ordinary fluids, such as sweat or
votos de la pobreza. Adems, el fracaso de
menstrual blood, are considered signs of
comer la comida ordinaria y el fracaso
sainthood in the medieval Christian
aparentemente relacionado de emitir fluidos
context.51Significantly, the time when M
ordinarios, como sudor o sangre menstrual, se
ceased to menstruate is mentioned in Gurupriya considera seales de la santidad en el contexto
Devs account,52 and countless devotees
51Significantly cristiano medieval, el tiempo
reported to me that, although M rarely bathed, cuando M dej de menstruar es mencionado en
her body exuded an intoxicatingly sweet
Gurupriya Devs cuenta, 52 y los devotos
smell.53
innumerables relataron a m que, aunque M
raramente se baara, su cuerpo exud un olor 53
embriagadoramente dulce
Emphasis on self-denial around food as
El nfasis en la abnegacin alrededor de
juxtaposed with the charitable distribution of
la comida como yuxtapuesto con la distribucin
food provides a further parallel between Ms caritativa de la comida proporciona una paralela
life and the lives of medieval Christian women adicional entre la vida Ms y las vidas de los
mystics.54 M is renowned for having fed
msticos 54 de mujeres cristianos medievales M
people generously who came for her darshan. es renombrado por haber alimentado a la gente
The distribution of prasd, or food blessed by generosamente que vino para su darshan. La
M, was a central part of every public gathering. distribucin de prasd, o comida bendita por
I have seen videos in which unbelievable
M, era una parte central de cada acopio pblico.
amounts of food are being amassed for Ms
He visto vdeos en los cuales las cantidades
birthday celebrations, to be distributed at the
increbles de la comida estn siendo acumuladas

end. Whenever I left the site of Ms samdhi para celebraciones de cumpleaos Ms, para ser
shrine, I was given fruit that had been previously distribuidas al final. Siempre que yo dejara el
offered there.
sitio de Ms samdhi lugar sagrado, me dieron
la fruta que haba sido ofrecida antes all.
Within the Hindu yogic context, fasting
Dentro del hind yogic contexto, el
is recommended for purification of the body and ayuno es recomendado para la purificacin del
mind.55 One of Hinduisms most famous
cuerpo y haga caso 55 de Uno de brahmachdris
contemporary brahmachdris, Mahatma Gandhi, contemporneos ms famosos del Hinduismo,
was convinced that self-discipline regarding
Mahatma Gandhi, estuvo convencido de que la
food supports sexual continence. He said,
autodisciplina en cuanto a la comida apoya la
Control of the palate is the first essential in the continencia sexual. l dijo, El control del
observance of the [brahmacharya] vow. On the paladar es la primera necesidad en la
basis of his experiments on the relationship
observancia de [brahmacharya] voto. Sobre la
between food and brahmacharya, he concluded base de sus experimentos en la relacin entre la
that the brahmacaris food should be limited, comida y brahmacharya, l concluy que la
simple, spiceless and, if possible, uncooked.56 comida del brahmacari debera ser limitada,
The food served in Ms ashrams is close to that. simple, spiceless y, de ser posible, no cocin.
During the yearly Samyam Vrata, a week-long 56 La comida servida en ashrams Ms est
retreat initiated by M in 1952 and still held in cerca de esto. Durante Samyam anual los Vrata,
Kankhal ashram every November, celibacy and una marcha atrs de una semana iniciada por M
food restrictions are observed. Participants fast en 1952 y todava sostenido en ashram de
for the first thirty-six hours, drinking only water. Kankhal cada noviembre, celibato y restricciones
After that, they take only one meal a day, rice de comida son observados. Participantes rpido
with boiled vegetables, and a glass of milk in the durante las treinta y seis primeras horas,
evening. Many of Ms householder devotees bebiendo slo agua. Despus de esto, ellos
observe weekly food vratas, or vows, such as
toman slo una comida por da, arroz con
not eating onions or garlic on Thursday, Ms verduras hervidas, y un vaso de la leche por la
birthday.
tarde. Muchos de devotos de cabeza de familia
Ms observan la comida semanal vratas, o
votos, como la no comida de cebollas o ajo el
jueves, cumpleaos de M's.
We turn now to Ms seemingly unique
Giramos ahora a Ms la respuesta
refusal to feed herself. One of the requirements negativa aparentemente nica de alimentarse.
of a sannysin or a sannysini is to take only
Uno de los requisitos de un sannysin o un
that food acquired by begging,57 but a
sannysini slo debe tomar que se espera la
renunciant is expected to eat such food with his comida adquirida pidiendo, 57, pero un
or her own hands. According to Ghurye, a
renunciant para comer tal comida de su propias
classical text on ascetic practices maintains that manos. Segn Ghurye, un texto clsico en
one who eats with his mouth without using his prcticas ascticas mantiene que uno quin come
hands, called a cow-mouthed one, can be
con su boca sin usar sus manos, llamadas un
considered a turytta, literally, one who has
articulado por la vaca, puede considerarse un
gone beyond the fourth and highest state of
turytta, literalmente, uno quin ha ido ms
consciousness: He has no belongings, wanders all del estado cuarto y ms alto del
naked, and regards his body as a
conocimiento: l no tiene ningunas
corpse.58While other Hindu saints and sdhus pertenencias, vaga desnudo, y considera su
and sdhvis are said to have fasted for long
cuerpo como un cadver. 58While se dice que

periods and to have only begged for food, I have otros santos hindes y sdhus y sdhvis han
been unable to find reference to another Hindu ayunado durante perodos largos y slo han
saint renowned for a lifelong refusal to feed
pedido la comida, he sido incapaz de encontrar
herself. Regardless, such indifference to food
la referencia a otro santo hind renombrada por
represents a dramatic form of austerity,
una respuesta negativa de toda la vida de
renunciation, and disidentification with the body. alimentarse. Regardless, tal indiferencia ante la
Finally, Ms refusal to feed herself made her a comida representa una forma dramtica de
virtual mrti, or statue, of a deity. Mrtis are
austeridad, renuncia, y disidentification con el
symbolically and ritually fed by hand, and their cuerpo. Finalmente, la respuesta negativa de
leftovers given away as prasd.59
M's de alimentarse la hizo mrti virtual, o
estatua, de una deidad. Mrtis son
simblicamente y ritualmente alimentados a
mano, y sus restos regalados como prasd.59
Did M participate in forms of selfParticip M en formas de la
mortification for which yogis and yogins are
automortificacin por la cual los yoguis y
renowned? It does not seem so, although there yogins son renombrados? No parece tan, aunque
are countless anecdotes that illustrate her
haya ancdotas innumerables que la ilustran
imperviousness to pain and refusal to receive
impermeable a dolor y respuesta negativa de
treatment for injuries or illnesses.60 She always recibir el tratamiento por heridas o enfermedades
slept on the floor or ground with only a thin
60 que Ella siempre dorma en el suelo o tierra
covering and encouraged her men and women con slo una cubierta delgada y anim a sus
renunciant followers to do the same. Sita-Ji
hombres y mujeres renunciant seguidores a hacer
Aunty, a brahmachrin, told me a story in
el mismo. Sita-Ji Aunty, un brahmachrin, me
which M playfully tried to wean the students cont una historia en la cual M festivamente
and teachers at the Sanskrit school for girls from proces a wean los estudiantes y profesores en la
sleeping on a mattress with a pillow.
escuela Snscrita para muchachas de dormir en
un colchn con una almohada.
M would not let you live with attachments. She M no le dejara vivir con accesorios. Ella dira,
would say, Why do you have to keep these
Por qu tiene que usted guardar estas cosas?
things? The less luggage you have, the happier Menos equipaje que usted tiene, la Madre ms
Mother will be with you. For a sdhu, a mat in feliz estar con usted. Para un sdhu, una estera
the summer, no pillows. One day we found our en el verano, ningunas almohadas. Un da
thick mattresses and pillows had been removed. encontramos nuestros colchones gruesos y las
Then a doctor said the girls should have pillows. almohadas haban sido quitadas. Entonces un
So M blessed all the pillows.61
doctor dijo que las muchachas deberan tener
almohadas. Entonces M bendijo todas las
almohadas 61
Thus, while she did not take the formal
As, mientras ella no tom la iniciacin
initiation into sannysa, M fully manifested its formal en sannysa, M totalmente manifest su
spirit in her life. She was aniketanah, one who espritu en su vida. Ella era aniketanah, uno
no longer has her own dwelling place and travels quin ya no tiene su propio lugar que mora y
without possessions from place to place. She
viaja sin posesiones de un lugar a otro. Ella
practiced formal sdhana for a short time, but, practic sdhana formal durante un poco
her devotees maintain, it was superfluous in her tiempo, pero, sus devotos mantienen, era
case since she existed in a permanent state of
superfluo en su caso ya que ella existi en un
absorption in the divine. M also practiced the estado permanente de la absorcin en el divino.

three primary forms of asceticism-celibacy

M tambin practic las tres formas primarias
(brahmacharya), silence (mauna), and noneating del celibato del ascetismo (brahmacharya),
(anshakyana)-throughout her life and led a
silencio (mauna), y no comiendo
life of relative austerity. We must note, however, (anshakyana) - durante su vida y condujo una
that Ms devotees do not use the term
vida de la austeridad relativa. Debemos notar, sin
sannysin to describe her.
embargo, que los devotos Ms no usan el
trmino sannysin para describirla.
Egolessness
Egolessness
Every book written about M and nearly
Cada libro escrito sobre M y casi cada
every devotee I interviewed contend that M had devoto que entrevist afirman que M no tena
no ego. The first thing cited to illustrate this is ningn ego. La primera cosa citada para ilustrar
Mas way of referring to herself simply as ei
esto es el modo de la mam de referirse a ella
sharra, or this body. It is difficult to
simplemente como ei sharra, o este cuerpo.
determine exactly when M began to use this
Es difcil determinar exactamente cuando M
term in place of the personal pronouns I or
comenz a usar este trmino en el lugar de los
me. Almost all devotees I interviewed,
pronombres personales I o "m". Casi todos los
including the four who met M as early as 1926 devotos que entrevist, incluso los cuatro quin
or 1927, mentioned her use of the phrase when encontr M tan pronto como 1926 o 1927,
they related personal conversations with M. For mencionaron su uso de la frase cuando ellos
example, M said to me, It is very good that relacionaron conversaciones personales con M.
you have turned towards God. But there is
Por ejemplo, M dijo a m, Est muy bien que
nothing this body can do.Your parents want you usted ha dado vuelta hacia Dios. Pero no hay
to get married. They would add, You know, nada que este cuerpo pueda hacer. Sus padres
M always referred to herself as ei sharra, this quieren que usted se case. Ellos aadiran,
body. Gurupriya Dev, in her first volume, says Usted sabe, M siempre mandado a ella como
that once in Bajitpur in about 1918, young
ei sharra, este cuerpo. El Gurupriya Dev, en
Nirmal was sitting in a back room with other su primer volumen, dice que una vez en Bajitpur
women listening to the krtan taking place in her aproximadamente en 1918, Nirmal joven se
landlords house. She began to feel a bhava
sentaba en un cuarto trasero con otras mujeres
coming on and called her hostess to her, saying, que escuchan el krtan que ocurre en la casa de
I do not know what my body is doing, at
su propietario. Ella comenz a sentir que un
which time she was escorted home.62 Perhaps bhava viene a y llam a su anfitriona a ella,
she began to refer to herself as this body
diciendo, No s lo que mi cuerpo hace, en cual
shortly thereafter, reflecting the bodily
tiempo ella fue escoltada a casa 62 Quizs ella
detachment she was experiencing.
comenz a referir a ella como este cuerpo
dentro de poco a partir de entonces, reflejando la
separacin corporal que ella experimentaba.
Devotees maintain that M had no
Los devotos mantienen que M no tena
struggles with inner enemies, the obstacles to ningunas luchas con enemigos interiores, los
enlightenment listed in the Patanjalis Yoga
obstculos para la aclaracin pusieron en una
Stra as ignorance (avidya), egoism (smita), lista en el Yoga de Patanjali Stra como la
attachment (rga), aversion [dvesha), and the ignorancia (avidya), egosmo (smita), accesorio
desire to cling to life (ahhinivesha),63 Even as a (rga), aversin [dvesha), y el deseo de
small child, she is portrayed as having no
agarrarse a la vida (ahhinivesha), 63 Justo
emotion of her own, referring particularly to the cuando un pequeo nio, ella sea retratada como

emotions of anger, grief, envy, or any kind of

attachment. According to Lipski, There seems to
be general agreement that [Ma] does not exhibit
what is normally considered ego consciousness.
No personal likes or dislikes, cravings or
aversions are apparent. At no time did She have
to face the agonizing struggles, conflicts,
temptations and doubts occurring in the lives of
even the greatest saints. She is totally devoid of
fear and anger. Whenever She displays moods it
is clear that She is acting in that manner to bring
home a certain point, to teach a lesson.64

no teniendo ninguna emocin de ella propio,

refirindose en particular a las emociones de
clera, pena, envidia, o cualquier clase del
accesorio. Segn Lipski, parece haber consenso
que [la mam] no expone lo que se considera
normalmente el conocimiento de ego. A ningn
personal le gusta o le disgusta, las ansias o las
aversiones son aparentes. En ningn momento
hizo Ella tiene que afrontar las luchas
atormentadoras, conflictos, tentaciones y dudas
que ocurren en las vidas de hasta los mayores
santos. Ella es totalmente carente de miedo y
clera. Siempre que Ella muestre humores est
claro que Ella acta en aquella manera de traer a
casa un cierto punto, ensear una leccin 64

Swami Jnanananda, a European, put it

another way: [M] is a being who has gone
beyond the ego, there is no ego. She was giving
herself to everyone. She was one with
everybody. Normally, you love one person, you
love the nearest person to you and you love
yourself much more. But if everybody is your
own Self, your love naturally flows to
everybody. I think that is the way. She had no
ego, no limited personality.

Los Swami Jnanananda, un europeo, lo

ponen otro camino: [M] es un ser que ha ido
ms all del ego, no hay ningn ego. Ella se daba
a cada uno. Ella era un con cada uno.
Normalmente, usted ama a una persona, usted
ama a la persona ms cercana a usted y usted se
ama mucho ms. Pero si cada uno es su propio
M, su amor naturalmente fluye a cada uno. Creo
que es el camino. Ella no tena ningn ego,
ninguna personalidad limitada.

I asked, So how did you know that she

Pregunt, Tan cmo saba usted que
had no ego? He responded, First thing, she did ella no tena ningn ego? l respondi,
not have these basic defects-anger, sexual desire, Primera cosa, ella no tena stos clera de los
any desire, greed for money-you see? She did defectos bsica, deseo sexual, ningn deseo,
not have these things. And then when you get
avaricia del dinero - usted ve? Ella no tena estas
angry at her, she does not get angry. On the
cosas. Y luego cuando usted se enfada en ella,
contrary, she laughs and smiles. She doesnt feel ella no se enfada. Al contrario, ella se re y
wounded when shes insulted. That is the second sonre. Ella no se siente herida cuando ella es
thing. And the third thing is that she has told us insultada. Es la segunda cosa. Y la tercera cosa
that she is fully realized and according to the
consiste en que ella nos ha dicho que es
tradition fully realized means absence of ego,
totalmente realizada y segn la tradicin
you see? It means you have no personal center. totalmente realiz la ausencia de medios del ego,
The center of the realized person is everywhere. usted ve? Esto significa que usted no tiene
She can identify with everyone who comes to ningn centro personal. El centro de la persona
her. She becomes yourself and has your
realizada est en todas partes. Ella puede
problems at the very moment and can help you identificarse con cada uno que viene a ella. Ella
from inside, do you follow?65
se hace y tiene sus problemas en el mismo
momento y puede ayudarle de dentro, sigue
usted? 65

Jnanananda seems to be saying that M

Parece que Jnanananda dice que M fue
was fully identified with the universal Self,
totalmente identificado con el universal M, ms
beyond ego.
all del ego.
Devotees also maintain that instead of
Los devotos tambin mantienen que en
being the captive of common human motivations vez de ser el cautivo de motivaciones humanas
and impulses, [M] follows what She terms her comunes e impulsos, [M] sigue lo que Ella
kheyla.66KheyLa in Bengali comes from the llama su kheyla. 66KheyLa en bengal viene
Persian, its first meaning referring to a musical del persa, su primer sentido que se refiere a una
form. Its second and colloquial meaning
forma musical. Su sentido segundo y familiar
corresponds to the English thought, notion,
equivale al pensamiento ingls, nocin, deseo
spontaneous desire, or whim. The statement, I espontneo, o capricho. La declaracin, Yo
had the kheyla to drop out of school conveys tena el kheyla para abandonar la escuela
that this action was unconventional,
comunica aquella esta accin era poco
individualistic, even quirky. However, M and convencional, individualista, hasta raro. Sin
her devotees have defined kheyla as the
embargo, M y sus devotos han definido kheyla
spontaneous impulse of the Divine Will,
como el impulso espontneo de la voluntad
implying that Ms every action or thought was Divina, implicando que Ms cada accin o
divinely inspired. For example, when someone pens fue divinamente inspirado. Por ejemplo,
asked M to do something, she might have
cuando alguien pidi a M hacer algo, ella
refused, saying, This body does not have the podra haberse negado, diciendo, Este cuerpo
kheyla to do that. It is difficult to say when M no tiene el kheyla para hacer esto. Es difcil
or her devotees began using the term kheyla. decir cuando M o sus devotos comenzaron a
Bhaijis Mother as Revealed to Me (1937), first usar el trmino kheyla. La Madre de Bhaiji
published in Bengali, does not use the term or como Revelado a M (1937), primero publicado
have it in the glossary. Gurupriya Devs
en bengal, no usa el trmino o lo tiene en el
journals, the first volume of which was
glosario. Los diarios Gurupriya Devs, el
published in Bengali in 1942, appear to
primer volumen de los cuales fue publicado en
introduce the term. Her glossary defines it, as
bengal en 1942, parecen introducir el trmino.
she says M does, as the incomprehensible acts Su glosario lo define, ya que ella dice que M
of the Supreme, as for instance His dividing
hace, como los actos incomprensibles del
himself in creation a spontaneous upsurge of Supremo, en cuanto al caso Su divisin l mismo
Will, which is divine and therefore free.67
en la creacin un aumento espontneo de la
Gangulis nandamay M: The Mother Bliss- voluntad, que es divina y por lo tanto libre.
incarnate (1983) devotes an entire chapter to the nandamay de 67 Ganguli M: La Madre
phenomenon of kheyla.
encarnada por la Felicidad (1983) dedica un
captulo entero al fenmeno de kheyla.
So far as M is concerned, the question of the A fin de que M est referido, la pregunta de la
existence of an individual will, apart from the existencia de un individuo va, aparte de la
Divine Will, does not arise at all. An ordinary voluntad Divina, no levantarse en absoluto. Un
individual, however, lives in duality. His will
individuo ordinario, sin embargo, vive en la
arises from his personal desires. So far as M is dualidad. Su voluntad proviene de sus deseos
concerned, she has no individual life. She is in a personales. A fin de que M est referido, ella no
state of uninterrupted oneness. Naturally, there is tiene ninguna vida individual. Ella est en un
very definite difference between Ms kheyla estado de la unidad ininterrumpida.
and an ordinary mans wayward will or whim or Naturalmente, hay diferencia muy definida entre

caprice.68

Ms kheyla y la voluntad voluntariosa de un

hombre ordinario o capricho o capricho 68
Mukerjis r nandamay M: Divine
Mukerji r nandamay M: el Juego
Play of the Spiritual Journey (1989) defines
Divino del Viaje Espiritual (1989) define
kheyla as a sudden spontaneous thought
kheyla como un pensamiento espontneo
arising not out of any need in her but because it repentino levantarse no de cualquier necesidad
was just the right idea for the time, place, and en ella, pero porque era slo la idea correcta para
people around her. Mukerji goes on to say that el tiempo, lugar, y la gente alrededor de ella.
it connotes a conscious and benevolent intent Mukerji contina a decir que implica una
and that in following it M did not contrive to intencin consciente y benvola y que en el
bring about results, but once expressed, it
siguiente l M no busc la forma de causar
became irresistibly operative.69
resultados, pero una vez expresado, se hizo
irresistiblemente vigente. 69
We can draw two implications from these
Podemos dibujar dos implicaciones de
definitions. First, M fulfills the saintly
estas definiciones. En primer lugar, M realiza el
requirement of being someone beyond ego,
requisito santo de ser alguien ms all del ego,
evidenced by the fact that her will was aligned evidenciado por el hecho que su voluntad fue
with the Divine Will and, thus, her actions were alineada con la voluntad Divina y, as, sus
divinely inspired. While devotees of many
acciones fueron divinamente inspiradas.
Indian saints have claimed that their master
Mientras los devotos de muchos santos indios
attained the state of egolessness in which his or han afirmado que su maestro alcanz el estado
her will had become one with the Divine Will, de egolessness en el cual su voluntad se haba
the emphasis on kheyla in the stories of M, is hecho un con la voluntad Divina, el nfasis en
on the absence of ego in her from the beginning. kheyla en las historias de M, est en la
Therefore, the second implication is that M
ausencia del ego en ella desde el principio. Por
never had an ego, that she did not need to work lo tanto, la segunda implicacin es que M
for her state of egolessness, and that her kheyla nunca tena un ego, que ella no tuvo que trabajar
was interchangeable with Gods kheyla, not
para su estado de egolessness, y que su kheyla
because she had become a clear vessel but
era intercambiable con kheyla de Dios, no
because she was God.
porque ella se haba hecho un buque claro, pero
porque ella era Dios.
This concept of kheyla establishes that
Este concepto de kheyla establece que
anything M wanted or any action she initiated algo al cual M querido o cualquier accin que
was seen as arising out of her divine nature and, ella iniciara fuera visto como provenir su
therefore, needed to be responded to. For
naturaleza divina y, por lo tanto, tuviera que ser
example, Malini-Di, a brahmachri, told me, If respondido. Por ejemplo, Malini-Di, un
M had the pakka kheyla [pakka usually means brahmachri, me dijo, Si M tuviera el pakka
fully cooked, but I think here it implies correct kheyla [pakka por lo general significa
or perfect] of doing something, then nobody
totalmente cocinado, pero pienso aqu esto
dared interfere with it. But sometimes M would implica correcto o perfecto] de hacer algo,
just play around with us, you know? One thing I entonces nadie se atrevi a interferir con ello.
know, M did not like us contradicting anything Pero a veces M jugueteara slo con nosotros,
she said. Because she became quiet after that. usted sabe? A una cosa que s, M no le
That was the only time she became like that.
gustamos nosotros contradiciendo algo que ella
And then we faced our own product. Suppose dijera. Como ella se hizo tranquila despus de
M said to me, This body does not have the
esto. Era el nico tiempo que ella se hizo as. Y

kheyla to take you anywhere with me. You stay luego afrontamos nuestro propio producto.
here. But I would cry and say, No, I want to go Suponga que M dijo a m, Este cuerpo no tiene
with you! Maybe M would change her
el kheyla para tomarle en todas partes conmigo.
kheyla, but I might have to face the
Usted se queda aqu. Pero yo gritara y dira,
consequences, which could have been avoided if No, quiero ir con usted! Tal vez M cambiara
I had obeyed M.70
su kheyla, pero yo debera afrontar las
consecuencias, que podran haber sido evitadas
si yo hubiera obedecido M.70
In other words, not only does Mother (as
En otras palabras, no slo Cuida como
God) know best but also what she wants for you, una madre (como Dios) saben mejor sino
as one devotee put it, is not coming from the tambin lo que ella quiere para usted, como un
urge of ego but from the divine current.71
devoto dijo, no viene del impulso de ego, pero
Vasudha-Di, another hrahmachdrini, says:
de la corriente divina. 71 Vasudha-Di, otro
People used to write to M and she would reply. hrahmachdrini, dice: la gente sola escribir a M
So one day two of us were reading letters to M y ella contestara. Entonces un da dos de
and those letters were serious, with some
nosotros lean cartas a M y aquellas cartas eran
spiritual questions, some feelings. M was
serias, con algunas preguntas espirituales,
listening. And suddenly M said, You people algunos sentimientos. M escuchaba. Y de
read letters and this body replies. You think that repente M dijo, Usted la gente lee cartas y este
this body has listened to the topic and is replying cuerpo respuestas. Usted cree que este cuerpo ha
according to that. It is not so. This is what
escuchado el tema y contesta segn esto. No es
happens generally, but this is not what happens tan. Esto es lo que pasa generalmente, pero esto
with this body. What this body does is by the
no es lo que pasa con este cuerpo. Lo que este
Great KheyLa [Maha KheyLa] and when it cuerpo hace es por Gran KheyLa [Maha
comes you think this body is replying according KheyLa] y cuando esto viene usted cree que
to your letters. This is not so. So Ms point, as este cuerpo contesta segn sus cartas. Esto no es
far as I can grasp it, was this: Ms kheyla was tan. Tan el punto de M's, por lo que puedo
the Great KheyLa of that One. There was
agarrarlo, era esto: el M's kheyla era Gran
nothing conditioned involved, like you read the KheyLa de aquel. No haba nada condicionado
letter and write the answer. Ms response was implicado, como usted lee la carta y escriben la
unconditioned. Ms every move was
respuesta. La respuesta de M's era no
unconditioned. So it was that Great KheyLa. It condicionada. Ms cada movimiento era no
was a great thing M was telling. And Im not condicionado. Entonces era que Gran KheyLa.
able to explain it to you.72
Era una gran cosa que M deca. Y no soy capaz
de explicrselo usted 72
Even Ms death was considered a
Incluso la muerte de M's fue
conscious act of Divine Will. Naren Bose, a
considerada un acto consciente de la voluntad
young Calcutta businessman, told me, She lived Divina. El Naren Bose, un hombre de negocios
through many illnesses. I say illnesses as they de Calcuta joven, me dijo, Ella sobrevivi
appear to the ordinary eye. But we have seen
muchas enfermedades. Digo enfermedades ya
many manifestations which suggest they were que ellos aparecen al ojo ordinario. Pero hemos
states of the body at a particular time that
visto muchas manifestaciones que sugieren que
manifested themselves as illnesses. But although ellos eran estados del cuerpo por encima de un
she would go through periods of what seemed tiempo particular que se manifest como

like very, very critical illness, they would turn enfermedades. Pero aunque ella pasara por
around like magic. The only reason she left her perodos de lo que pareca muy, enfermedad muy
body was because she didnt have the kheyla, crtica, ellos giraran como la magia. La nica
you know the expression kheyla or spontaneous razn ella dej su cuerpo consista en porque ella
will, to retain her body. She had no more
no tena el kheyla, usted sabe la expresin
kheyla to do that.73
kheyla o voluntad espontnea, para retener su
cuerpo. Ella no tena ms kheyla para hacer
esto
Scholars have often linked the
Los eruditos a menudo han unido el
egolessness of saints in many religious traditions egolessness de santos en muchas tradiciones
with an ideal of altruistic generosity.74 In the
religiosas con un ideal de la generosidad 74
Hindu tradition, the shedding of the ego is
altruista En la tradicin hind, el vertimiento del
sometimes but not always linked to a sense of ego es a veces, pero no siempre unido a un
mission to serve others. The range of saintly
sentido de la misin de servir a otros. La
expression in India includes celebrated saints
variedad de la expresin santa en India incluye a
who have lived solitary, even antisocial lives,
santos celebrados que han vivido vidas solitarias,
their mission defined as inspiring ordinary and hasta antisociales, su "misin" definida como
extraordinary people to pursue an experience of inspirando a la gente ordinaria y extraordinaria a
the divine. However, in the past two centuries, perseguir una experiencia del divino. Sin
more Hindu saints have become associated with embargo, en los dos siglos pasados, ms santos
charitable work.75 Some scholars hold that the hindes se han hecho asociados con el trabajo 75
nineteenth-and twentieth-century impulse on the caritativo Algunos eruditos creen que el
part of religious figures to enact social reform diecinueve - e impulso del siglo veinte de parte
and do charitable work has been the result of
de cifras religiosas de decretar la reforma social
Christian and Western influence.76 Whatever the y hacer el trabajo caritativo ha sido el resultado
contributing factors, around the turn of this
de la influencia 76 cristiana y Occidental en
century, a spiritual movement, now called the
Absoluto los factores contribuyentes, alrededor
Ramakrishna Mission, was formed by renunciant de la vuelta de este siglo, un movimiento
devotees of Shri Ramakrishna for the purpose of espiritual, ahora llamaron a Ramakrishna
committed involvement in educational, medical, Mission, fue formado por devotos renunciant de
and welfare projects. Swami Vivekananda,
Shri Ramakrishna para la participacin
Ramakrishnas best-known disciple, developed comprometida en educativo, mdico, y proyectos
and taught an ideal of service, which, Carl
de bienestar. Swami Vivekananda, el discpulo
Jackson maintains, breaks with traditional Hindu ms conocido de Ramakrishna, desarrollado y
views based on the doctrine of karma in its
enseado un ideal de servicio, que, Carl Jackson
advocacy of human aid. Jackson says that while mantiene, rompe con visiones hindes
Ramakrishna himself tended to show little
tradicionales basadas en la doctrina de karma en
sensitivity to and, on occasion, outright
su defensa de la ayuda humana. Jackson dice que
contempt for humanitarian efforts, Vivekananda mientras Ramakrishna l mismo tendi a
proclaimed that Hinduism should be based both mostrar poca sensibilidad frente a y, de vez en
on renunciation andservice. 77 Later in the cuando, desprecio absoluto de esfuerzos
century, Mahatma Gandhi, widely considered a humanitarios, Vivekananda proclam que el
saint, was admired as a model of altruism and Hinduismo debera estar basado ambos en 'la
social service.
renuncia' andservice '. 77 ms Tarde en el
siglo, Mahatma Gandhi, extensamente consider

a un santo, fue admirado como un modelo de

altruismo y servicio social.
nandamay M is said to have been the
Se dice que el nandamay M ha sido la
embodiment of love and compassion. Every
encarnacin de amor y compasin. Cada devoto
devotee I interviewed expressed this point in one que entrevist expres este punto de una manera
way or another. Yet, as in the case of many
u otra. An, como en caso de muchos santos
Hindu saints, her compassion seemed largely
hindes, su compasin pareci en gran parte
directed toward alleviating the spiritual
dirigida hacia el alivio de la ignorancia espiritual
ignorance of humanity rather than its physical de la humanidad, ms bien que su sufrimiento
suffering. According to Lipski, Ms diagnosis fsico. Segn Lipski, el diagnstico de M's de la
of the human condition reflects the traditional condicin humana refleja la visin hind
Hindu view: alienation from ones true Self is tradicional: el distanciamiento del de alguien
the basic cause of all suffering. Her prescription verdadero M es la causa bsica de todo el
is to welcome suffering, to detach oneself from sufrimiento. Su prescripcin debe dar la
the world of duality, and to turn within to
bienvenida al sufrimiento, para separarse del
experience the immortal Self which cannot
mundo de dualidad, y dar vuelta dentro de
suffer.78 M said, The search after Truth is
experimentar al inmortal M que no puede sufrir
mans duty, so that he may advance towards
78 M dijo, La bsqueda despus de la Verdad
immortality.79 If we look at Ms seven
es el deber del hombre, de modo que l pueda
famous aphorisms, Bengali phrases that she
avanzar hacia la inmortalidad. 79 Si miramos
repeated over and over, we see little emphasis on Ms siete aforismos famosos, frases bengales
serving others. As translated by Anil Ganguli, que ella repiti repetidas veces, vemos poco
they are as follow:80
nfasis en otros que sirven. Tan traducido por
Anil Ganguli, ellos son como follow:80
1. As the intention, so the reward 2. One
cannot be sure of the next breath 3. Take an
about-turn (from looking outward to looking
within) 4. With Gods name on your lips, engage
in your work in the world 5. The suffering of life
is a blessing in disguise 6. Whatever happens is
equally welcome 7. As you play, so you hear
These aphorisms primarily direct individuals to
see suffering as an impetus to pursue a life
absorbed in sdhana. M seems to have defined
selfless service as taking up a life of spiritual
practice, seeking God-realization.

1. Como la intencin, entonces la

recompensa 2. Uno no puede estar seguro del
siguiente aliento 3. Tome una media vuelta (de
parecer externo al aspecto dentro de) 4. Con el
nombre de Dios en sus labios, tome parte en su
trabajo en los 5 mundiales. El sufrimiento de
vida es una bendicin 6 disfrazados.
Independientemente de lo que pasa es 7
igualmente bienvenidos. Como usted juega,
entonces usted oye Estos aforismos individuos
principalmente directos para ver el sufrimiento
como un mpetu para perseguir una vida
absorbida en sdhana. Parece que M ha
definido el servicio desinteresado como
tomando una vida de la prctica espiritual,
buscando la Realizacin de Dios.
However, Lipski includes a quote of
Sin embargo, Lipski incluye una
Ms that speaks of selfless service in the more cotizacin de Ms que habla del servicio
conventional sense.
desinteresado en el sentido ms convencional.
Widening your shriveled heart, make the
Ensanchando su corazn arrugado, haga los
interests of others your own and serve them as intereses de otros su propio y srvalos tanto

much as you can by sympathy, kindness,

presents and so forth. So long as one enjoys the
things of this world and has needs and wants, it
is necessary to minister to the needs of ones
fellowmen. Otherwise one cannot be called a
human being. Whenever you have the
opportunity, give to the poor, feed the hungry,
nurse the sick do service (seva) as a religious
duty and you will come to know by direct
perception that the person served, the one who
serves and the act of service are separate only in
appearance.81

como usted puede por compasin, bondad,

regalos etctera. Mientras que uno disfruta de las
cosas de este mundo y tiene necesidades y
quiere, es necesario para el ministro a las
necesidades de prjimos de alguien. Por otra
parte no pueden llamar a uno un ser humano.
Siempre que usted tenga la oportunidad, d a los
pobres, alimente el hambriento, enfermera que
enfermos realmente atienden (seva) como un
deber religioso y usted vendr para saber por la
percepcin directa que la persona sirvi, el que
quin sirve y el acto del servicio slo es
separado en el aspecto 81
While Ms devotees in ashrams and
Mientras devotos Ms en ashrams y los
those living in households might see the
que viven en casas podran ver la importancia de
importance of consecrating ones activities to
bendecir actividades de alguien a Dios, servicio
God, selfless service, or seva, directed toward desinteresado, o no parece que seva, dirigido
suffering humanity does not seem to be a
hacia la humanidad que sufre es un tema
dominant theme in the community. Although
dominante en la comunidad. Aunque las
charitable institutions have been set up in Ms instituciones caritativas hayan sido establecidas
name-for example, a charitable hospital, a
del nombre por ejemplo de M's, un hospital
Sanskrit boarding school for girls in Varanasi, caritativo, se dice que un internado Snscrito
and one for boys in Dehradun-M is said to have para muchachas en Varanasi, y un para
had nothing to do with their establishment. By muchachos en Dehradun-M no ha tenido nada
contrast, there are twenty-eight ashrams and
que ver con su establecimiento. Por el contraste,
many informal centers established in Ms name hay veintiocho ashrams y muchos centros
all over India, places where devotees and
informales establecidos del nombre de M's por
newcomers alike can go to participate in spiritual todas partes de India, sitios donde los devotos y
practices. The devotees I met were by and large los recin llegados igualmente pueden ir para
either renunciants involved in a life of spiritual participar en prcticas espirituales. Los devotos
practice or householder couples, with the
que encontr eran en trminos generales
husband a businessman, civil servant, or scholar, renunciants implicado en una vida de la prctica
and the wife a housewife. I met few devotees
espiritual o parejas de cabeza de familia, con el
whose spiritual practice translated into service marido un hombre de negocios, funcionario, o
work in the larger community. In my interviews, erudito, y la esposa un ama de casa. Encontr a
the only context in which service was mentioned pocos devotos cuya prctica espiritual tradujo al
was in reference to serving M. For M and her trabajo de servicio en la comunidad ms grande.
community, as for many Hindu spiritual
En mis entrevistas, el nico contexto en el cual
communities, the definition of seva is limited to el servicio fue mencionado estaba en la
dedicating your daily activities to God and
referencia a la porcin de M. Para M y su
seeing God in each other; it does not necessarily comunidad, en cuanto a muchas comunidades
extend to charitable activities.
espirituales hindes, la definicin de seva es
limitada con la dedicacin de sus actividades
diarias a Dios y vista de Dios el uno en el otro;
esto no necesariamente se extiende a actividades
caritativas.

nandamay M and Caste

nandamay M y Casta

The egolessness of a Hindu saint and the

El egolessness de un santo hind y la
accompanying experience of the unity of all
experiencia acompaante de la unidad de todos
beings are often reflected in a saints rejection of los seres a menudo son reflejados en el rechazo
caste differences. The bhakti, or devotional,
de un santo de diferencias de castas. El bhakti, o
movement, which began to flower in southern piadoso, movimiento, que comenz a la flor en
India between the sixth and ninth centuries C.E. India del sur entre los sextos y novenos siglos
and had swept north by the fifteenth century,
C.E. y haba barrido el norte antes del siglo
posed a challenge to the brahmanical hierarchy quince, plante un desafo a la jerarqua
by teaching that anyone can have unmediated
brahmanical enseando que cualquiera puede
access to God through devotion.
haber no mediado el acceso a Dios por el lealtad.
Many famous Hindu bhaktas and sants
Muchos hind famoso bhaktas y sants
were critical of the caste system-Appar, Kabir, eran crticos del sistema-Appar de castas, Kabir,
Tulsids, and Eknth, to name a few. Caitanya, Tulsids, y Eknth, para llamar a unos cuantos.
the sixteenth-century Bengali Vaishnava ecstatic, Caitanya, los bengales del siglo diecisis
completely rejected caste. Some bhaktas-such as Vaishnava extasiado, casta completamente
the Shaiva nayanmr, Nandanar, the Vaishnava rechazada. Unos bhaktas-tal como Shaiva
lvr, Tiruppan, and Ravids of Banaras-were nayanmr, Nandanar, el Vaishnava lvr,
untouchables. Appar, the seventh-century Tamil Tiruppan, y Ravids de Banaras - eran
nayanmar, or Shaiva saint-poet, reflects the
intocables. Appar, el tamil del sptimo siglo
unorthodox doctrine of the bhakti movement and nayanmar, o el poeta santo de Shaiva, refleja que
its challenge to caste, singing, Were they to offer la doctrina poco ortodoxa del movimiento bhakti
me both treasures
y su desafo a la casta, canto, Era ellos para
ofrecerme ambos tesoros
of Kuberas world,
del mundo de Kubera,
and give me earth and heaven itself to rule,
y dme la tierra y el cielo s mismo para
gobernar,
the wealth of decaying mortals
la riqueza de mortales declinantes
would be as nothing to me,
no sera como nada a m,
when those who gave
cuando aquellos que dieron
were not single-minded devotees of our great
no eran devotos decididos de nuestro grande
Lord.
Seor.
But the leper with rotting limbs,
Pero el leproso con miembros que se pudren,
the outcaste, even the foul pulaiyan who skins el outcaste, hasta pulaiyan asqueroso quin pela
and eats cows,
y come vacas,
even these men, if they are servants
hasta estos hombres, si ellos son criados
of him who shelters the Ganges in his long hair de l que abriga Ganges en su pelo largo
[Shiva],
[Shiva],
I worship them, they are gods to me.82
Los adoro, ellos son dioses a m 82
The religious communities inspired by
these bhakti saints have, in some cases, given
their founders ideals institutional form.83 As
Hawley points out, however, the equality

Las comunidades religiosas inspiradas

por estos santos bhakti, en algunos casos, han
dado a los ideales de sus fundadores la forma 83
institucional Como Hawley indica, sin embargo,

espoused by bhakti saints has often remained a

spiritual reality instead of a social one in order
for bhakti to coexist with brahmanical
Hinduism.84
The issue of caste in relationship to
nandamay M is extremely complicated. We
need to address three questions: What part did
caste play in the running of Ms ashrams while
she was alive, and what part does it play today?
What did M say about caste? What does Ms
behavior tell us about her attitude toward caste?

la igualdad apoyada por santos bhakti a menudo

ha permanecido una realidad espiritual en vez de
uno social para bhakti para coexistir con el
Hinduismo 84 brahmanical
La cuestin de casta en la relacin a
nandamay M es sumamente complicada.
Tenemos que dirigirnos a tres preguntas: Qu
parte jug la casta en la marcha de ashrams Ms
mientras ella estaba viva, y que parte juega esto
hoy? Qu hizo M dicen sobre la casta? Qu
hace el comportamiento Ms nos dicen sobre su
actitud hacia la casta?
I became interested in the subject after
Me hice interesado en el sujeto despus
my first interview with Ms devotees, Elizabeth de mi primera entrevista con devotos Ms,
Walters, an American, and her Indian friend,
Elizabeth Walters, un americano, y su amigo
Chandra Srinivasan, near Boston in 1989.
indio, Chandra Srinivasan, cerca de Boston en
During the interview they told me that Elizabeth, 1989. Durante la entrevista ellos me dijeron que
a long-time devotee of M, had been unable, as Elizabeth, un devoto de mucho tiempo de M,
were most Westerners, to live in any of Ms
haba sido incapaz, como eran la mayor parte de
ashrams and was fed separately when she
Habitantes del oeste, para vivir en cualquier de
attended functions at any ashram. This
ashrams Ms y fue alimentado por separado
segregation had caused Chandra and her sister, cuando ella asisti a funciones en cualquier
Rupa, whom I interviewed later in Kankhal,
ashram. Esta segregacin haba causado Chandra
much distress. They had both taken up the
y su hermana, Rupa, que entrevist ms tarde en
subject with M while she was alive and, since Kankhal, mucha angustia. Ellos haban tanto
her death, with the ashram authorities.85 They tomado el sujeto con M mientras ella estaba
gave me the impression that it was not Ms
viva y, desde su muerte, con las autoridades 85
policy to treat Westerners as untouchables or to de ashram Ellos me dieron la impresin que no
encourage only high-caste devotees to surround era la poltica de M's de tratar a Habitantes del
her, but that she had accommodated the desires oeste como intocables o animar a devotos slo
of her brahman devotees. I was determined to altos y de castas a rodearla, pero que ella haba
find out more.
acomodado los deseos de sus devotos de
bracmn. Fui decidido a averiguar ms.
In India, although I was welcomed with
En India, aunque yo fuera dado la
great love by Ms devotees both in ashrams and bienvenida con el gran amor por devotos Ms
private homes, I, too, was unable to stay in an tanto en ashrams como en casas privadas, yo,
ashram. When I was served a meal there, it was tambin, era incapaz de quedarme en un ashram.
in a separate room on a disposable leaf plate.
Cuando fui atendido una comida all, estaba en
Although I initiated the subject of caste in
un cuarto aparte en un plato de hoja disponible.
relation to M and her ashrams with my
Aunque yo iniciara el sujeto de la casta con
contributors only three times, seventeen of forty- relacin a M y sus ashrams con mis donantes
four interviews contain a significant reference to slo tres veces, diecisiete de cuarenta y cuatro
caste. We can, therefore, assume that caste was entrevistas contienen una referencia significativa
an issue for Westerners trying to have access to a la casta. Podemos suponer, por lo tanto, que la
M and was often an issue for some of her
casta fuera una cuestin para Habitantes del
devotees or that they had dealt with it in
oeste que tratan de tener el acceso a M y a

conversations with other Westerners and had

assumed that it was on my mind as well.

menudo fuera una cuestin para algunos de sus

devotos o que ellos haban tratado con ello en
conversaciones con otros Habitantes del oeste y
haban supuesto que estuviera en mi mente
tambin.
Contributors related various kinds of
Los donantes relacionaron varias clases
stories about caste. Westerners who were not
de historias sobre la casta. Los habitantes del
devotees often juxtaposed Ms spiritual power oeste que no eran devotos a menudo yuxtaponan
and generosity with the unwelcoming behavior el poder espiritual Ms y la generosidad con el
of her devotees. The most dramatic story was
comportamiento no de bienvenida de sus
told by Swami Shivananda, a Western sannysin devotos. La historia ms dramtica fue contada
of a different guru, who describes his visit to M por Swami Shivananda, sannysin occidental de
in 1971: What I noticed was it was a little
un gur diferente, que describe su visita a M en
difficult to get close to nandamay M. She had 1971: lo que not era esto era un poco difcil de
a cadre of brahman ladies who were very
ponerse cerca de nandamay M. Ella tena un
protective of her, and for good reason. She was cuadro de seoras de bracmn que eran muy
quite old and frail. But not only that, they didnt protectoras de ella, y por la buena razn. Ella era
like to have foreigners around. Word got around completamente vieja y frgil. Pero no slo que,
India that a foreigner was not very welcome in no les gust tener extranjeros alrededor. La
that circle. So I remember, the first day I was
palabra se puso alrededor de India que un
very hungry and I asked for lunch. So they said, extranjero no era muy bienvenido en aquel
Yes, and they brought very delicious food, but crculo. Entonces recuerdo, el primer da yo
they brought it outside of the dining room, put tena mucha hambre y ped el almuerzo.
the food on the floor on some leaves. I sat out Entonces ellos dijeron, "S", y ellos trajeron la
there but I didnt know why. It was only later
comida muy deliciosa, pero ellos la trajeron
that I realized that I was being treated like an
fuera del comedor, ponga la comida sobre el
outcaste. It never bothered me because what I suelo en algunas hojas. Me sent ah pero yo no
received from nandamay M was much
saba por qu. Era slo ms tarde que realic que
greater than the treatment that people around her yo estaba siendo tratado como un outcaste. Esto
would have given me.
nunca me molest porque lo que recib de
nandamay el M era mucho mayor que el
tratamiento que la gente alrededor de ella me
habra dado.
Shivananda said that a few days later,
after a powerful personal encounter with M, he
had returned to his tent and found that two
handsome men dressed up in coat and tie with
two huge thick sticks were waiting for me. They
said,You had better leave right now or you are
in trouble. Although he told them he had
permission to stay, they escorted him out the
gate of the ashram. On the train the next day, he
fell into a deep, ecstatic meditation and began to
feel an intense longing for God. Shortly, he
found a guru who welcomed Westerners. He

Shivananda dijo que unos das ms tarde,

despus de un encuentro personal potente con
M, haba vuelto a su tienda de campaa y haba
encontrado que dos hombres guapos se
disfrazaron en el abrigo y lazo con dos palos
gruesos enormes me esperaban. Ellos dijeron,
Usted debera marcharse ahora mismo o usted
est en el problema. Aunque l les dijera que
tena el permiso de quedarse, ellos le escoltaron
la puerta del ashram. En el tren al da siguiente,
l cay a una meditacin profunda, extasiada y
comenz a sentir que un intenso aora a Dios.

concluded, nandamay M, it seems to me,

was a saint that came to serve the Hindu
dharma. She was a saint for India, for the Hindu
upper castes. It was their good karma that she
was there.86

Dentro de poco, l encontr a un gur que dio la

bienvenida a Habitantes del oeste. l concluy,
nandamay M, me parece, era un santo que
vino para servir al hind dharma. Ella era una
santa para India, para las castas superiores
hindes. Era su karma buena que ella estaba all.
86
Other conversations tried to offer an
Otras conversaciones trataron de ofrecer
explanation for the caste restrictions in the
una explicacin de las restricciones de castas en
community. In two separate interviews,
la comunidad. En dos entrevistas separadas,
renunciant devotees of M brought up the
renunciant devotos de M subi el sujeto y
subject and offered stories of the origin of the ofreci historias del origen de las restricciones.
restrictions. Vasudha-Di, a Bengali
Vasudha-Di, brahmacharim bengal, dijo,
brahmacharim, said, When M was in her early Cuando M era en sus primeros das en Dacca y
days in Dacca and people were gathered
la gente fue recogida, solamos decir, M es la
together, we used to say, M is Mother so we Madre entonces somos todos sus nios. No
are all her children. We are one, no caste, no
somos un, ninguna casta, no nada fue
nothing was considered. And Hindus and
considerado. E hindes y musulmanes, ellos
Muslims, they lived like one family. And what vivieron como una familia. Y lo que pas, haba
happened, there were some devotees, Gurupriya algunos devotos, el hermano mayor de
Didis eldest brother and some others, and they Gurupriya Didi y algunos otros, y ellos dijeron a
said to M, We are not observing these caste
M, No observamos estas reglas de castas.
rules. Then M said, Baba, this body has
Entonces M dijo, Baba, este cuerpo no tiene
nothing to do with caste, Hindu or Muslim. But nada que ver con casta, hind o musulmn. Pero
this is for you to decide. For this body,
esto es para usted para decidirse. Para este
everything is the same. Then they decided and cuerpo, todo es el mismo. Entonces ellos se
they said, Oh, no, M, we are not on that level. decidieron y ellos dijeron, Ah, no, M, no
We cant be so generous. So we cant take your estamos a aquel nivel. No podemos ser tan
prasd if you take everybodys things and mix generosos. Entonces no podemos tomar su
them all up like this. It will disturb us. We cant prasd si usted toma cada uno es cosas y mezcle
break the rules not because of you but because of a todos ellos como esto. Esto nos molestar. No
us. So the rules were observed. M said, This podemos romper las reglas no debido a usted,
is your ashram. This body has got nothing to do pero debido a nosotros. Entonces las reglas
with this ashram. This body never ordered this fueron observadas. M dijo, Esto es su ashram.
ashram to be made.87
Este cuerpo no tiene nada para hacer con este
ashram. Este cuerpo nunca orden que este
ashram fuera hecho. 87
Swami Jnanananda, the European
sannysin, said that he was the only Westerner
allowed to live in the Kankhal ashram and that
he and M had spent many hours talking about
caste. He told a slightly different version of the
story.
M told me that she is not a reformer.
She was born into this surrounding and she

El Swami Jnanananda, sannysin

europeo, dijo que l era el nico Habitante del
oeste permiti vivir en el ashram de Kankhal y
que l y M haban gastado muchas horas
hablando de la casta. l dijo una versin
ligeramente diferente de la historia.
M me dijo que ella no es una
reformadora. Ella naci en estos alrededores y

continues in that form, you see? Then she told ella sigue en aquella forma, usted ve? Entonces
that actually in the beginning, she didnt mind ella dijo que realmente al principio, no se opuso
and even once she wanted to eat with a dog but y hasta una vez que ella quiso comer con un
they prevented it. She did not mind, you see?
perro pero ellos lo previnieron. Ella no se
But at a certain point in the very beginning, her opuso, usted ve? Pero a un cierto punto al mismo
close devotees assembled all together and told principio, sus devotos cercanos reunieron todos
her, M, whatever you eat becomes prasd for juntos y le dijeron, M, todo lo que usted coma
us. If you eat impure food, so do we brahmans. se hace prasd para nosotros. Si usted come la
So M didnt reply. Then she said, All right, let comida contaminada, nosotros bracmanes
us see what will happen today. That will be the tambin. Entonces M no contest. Entonces
rule for the future. That day one big pandit
ella dijo, Bien, djenos ver lo que pasar hoy.
came. She didnt tell me the name, but I thought Ser la regla para el futuro. Ese da un pandit
it was Gopinath Kaviraj, [and] she asked him
grande vino. Ella no me dijo el nombre, pero yo
about this question. And he told her, These
crea que era Gopinath Kaviraj, [y] ella le
rules are good for the Klyuga. People go
pregunt sobre esta pregunta. Y l le dijo, Estas
astray, so it is good to keep up the discipline. Soreglas estn bien para el Klyuga. La gente se
from this day after, she kept the rule. And
pierde, entonces est bien mantener la
everything M did, she did in fully, not half
disciplina. Tan a partir de este da despus, ella
way.88
guard la regla. Y todo que M hizo, ella hizo en
totalmente, no mitad de camino 88
Several conversations focused on Ms
Varias conversaciones se concentraron en
indifference to caste. Rupa Bose, a
la indiferencia Ms ante la casta. El Rupa Bose,
brahmachrin in Calcutta, said that Ms grace un brahmachrin en Calcuta, dijo que la gracia
did not depend on caste. She once waited outside Ms no dependi de la casta. Ella una vez
Ms door for six hours while a Western monk, a esper fuera la puerta de M's durante seis horas
devotee of another guru, had a private with
mientras un monje Occidental, un devoto de otro
M. She complained, M, Kriyananda is so
gur, tena un "privado" con M. Ella se quej,
lucky. We are with you for the last twenty years. M, Kriyananda tiene tanta suerte. Estamos con
You dont give us five or six hours at a time. usted durante los veinte aos pasados. Usted no
M replied, When the lotus opens there are frogs nos da cinco o seis horas a la vez. M contest,
under the pond, there are other insects. But
Cuando el loto se abre hay ranas bajo la charca,
suddenly a bee comes and sits on the open lotus hay otros insectos. Pero de repente una abeja
and sucks out the honey from the lotus, the
viene y se sienta en el loto abierto y sorbe la
epitome of essence that the lotus produces, and miel del loto, el epitome primordial que el loto
flies away. But all the frogs all day long go, Ga, produce, y se va volando. Pero todas las ranas
ga, ga, and the insects fly around but dont
todo el da van, Ga, ga, ga, y la mosca de
know where the honey is. So you dont know insectos alrededor pero no saben donde la miel
how to take the honey out, but Kriyananda, a
es. Entonces usted no sabe como sacar la
foreign brahmachdri, has come for two days, but miel, pero Kriyananda, brahmachdri extranjero,
he has got that capacity of holding this body for ha venido durante dos das, pero l tiene aquella
six hours private.89
capacidad de sostener este cuerpo durante seis
horas privadas 89
Swami Gitananda, a sannysin in
Kankhal, told about an event she witnessed in
Varanasi in which Ms grace descended on

El Swami Gitananda, un sannysin en

Kankhal, cont sobre un acontecimiento que ella
atestigu en Varanasi en el cual la gracia de

those who were pure and simple. An illiterate,

poor, woman (she implied low-caste) had lost
her beloved cat. She entered a gathering of
important devotees at the Banaras ashram
uninvited and unannounced. She reported that
she had been on a boat in the middle of the
Ganges intending to commit suicide when she
saw Ms ashram on the shore and decided not
to. According to Gitananda, M gave the same
importance to the poor woman who had lost her
cat as she gave to these great scholars. After
letting the woman tell her story, M invited her
to move into the ashram saying, From today,
this body is [I am] Gopl [Lord Krishna as a
child] and your cat. You will stay here and serve
this body! For the next three years, she cooked
for M and fed her. When devotees complained,
M said, Well, you do not approve of anyone
who stays near this body! They have to do what
you like or you dont approve of them! After
three years, the woman asked to go back to her
gurus ashram, and M was pleased and said,
For three years there was still this latent
suicidal tendency. Now she has gotten over
it.90
Abhijit and Mira Chatterji, an elderly
couple in Calcutta, emphasized that Ms grace
was always available to everyone. According to
Mira, M used to love everybody. She knew
everyone in her own way. You didnt have to
speak. Language was not important. God knows
all languages. Whatever you wanted, you got it.
Europeans, Indians, from so many countries.
Even the poor, the poorest person coming from
Chitrakut. When the car was passing, there were
old ladies with bundles of vegetables and M
was smelling them. M went into one ladys
house. People say she only belongs to the rich.
No, she belongs to the poor, to everyone. No,
everyone was near and dear, everyone. She used
to tell people, Dont stop people from coming.
Let them come near this body.

M's descendi en aquellos que eran puros y

simples. Un analfabeto, el pobre, mujer (ella
implic la casta baja) haban perdido su gato
querido. Ella entr en una reunin de devotos
importantes en el ashram de Banaras no invitado
e inesperado. Ella relat que haba estado en un
barco en medio de Ganges que tiene la intencin
de suicidarse cuando ella vio el ashram Ms en
la orilla y decidido no a. Segn Gitananda, M
dio la misma importancia a la mujer pobre que
haba perdido su gato cuando ella dio a estos
grandes eruditos. Despus de dejar a la mujer
contar su historia, M la invit a moverse en el
refrn de ashram, De hoy, este cuerpo es [soy]
Gopl [Seor Krishna como un nio] y su gato.
Usted se quedar aqu y servir este cuerpo!
Durante los prximos tres aos, ella cocin para
M y la aliment. Cundo los devotos se
quejaron, M dijo, Bien, usted no aprueba a
nadie que se quede cerca de este cuerpo! Ellos
tienen que hacer lo que le gusta o usted no los
aprueba! Despus de tres aos, la mujer pidi
volver al ashram de su gur, y M estuvo
contento y dijo, Durante tres aos todava haba
esta tendencia suicida latente. Ahora ella lo ha
terminado. 90
Abhijit y Mira Chatterji, una pareja
mayor en Calcuta, subrayaron que la gracia Ms
siempre estaba disponible para cada uno. Segn
Mira, M sola amar a cada uno. Ella conoca a
cada uno de su propio modo. Usted no tuvo que
hablar. La lengua no era importante. Dios sabe
todas las lenguas. Todo lo que usted quisiera,
usted lo consigui. Europeos, indios, de tantos
pases. Incluso los pobres, la persona ms pobre
que viene de Chitrakut. Cuando el coche pasaba,
haba viejas seoras con bultos de verduras y M
los ola. M entr en la casa de una seora. La
gente dice que slo pertenece a los ricos. No,
ella pertenece a los pobres, a cada uno. No, cada
uno estaba cerca y querido, cada uno. Ella sola
decir que la gente, No para a la gente de la
llegada. Djeles venir cerca de este cuerpo.

Abhijit added, There is a saying that

nandamay M walks in the pockets of only

Abhijit aadi, Hay un refrn que

nandamay M anda en los bolsillos de

rich people. It is not true, we happen to be

brahmans, but not everyone was brahman.
Where else can in ill person come besides a
hospital? M said, This body is like a hospital,
let anybody come who wants to get cured. 91

personas slo ricas. No es verdad, resultamos ser

bracmanes, pero no cada uno era el bracmn.
Dnde ms puede en la persona enferma venir
adems de un hospital? M dijo, Este cuerpo
parece a un hospital, deje a alguien venir quin
quiere ser curado. 91
According to most of her devotees, M
Segn la mayor parte de sus devotos, M
was oblivious to caste, but she deferred to her estaba inconsciente de la casta, pero ella defiri
brahman devotees to encourage them to be near a sus devotos de bracmn para animarlos a estar
her. As a result, she has been called a saint for cerca de ella. Como consiguiente, la han llamado
the Hindu upper classes. Certainly, since her
un santo para las clases altas hindes.
samdhi, residents in her ashrams have been
Seguramente, desde su samdhi, los residentes
primarily brahman. A devotee told me that,
en sus ashrams han sido principalmente el
although theoretically any Indian can come to bracmn. Un devoto me dijo que, aunque
the ashram in Kankhal, for example, in reality, tericamente cualquier indio pueda venir al
all will not be welcome. Everyone living there is ashram en Kankhal, por ejemplo, en realidad,
either brahman or kayastha (a nonbrahman high todos no sern bienvenidos. Cada uno que vive
caste), with the exception of a few vaishyas and hay el bracmn o kayastha (un no bracmn casta
perhaps one sdra.
alta), a excepcin de unos vaishyas y quizs un
sdra.
When I asked Rupa Vishvanathan why
Cuando pregunt a Rupa Vishvanathan
M allowed her brahman devotees to dictate
por qu M permiti que sus devotos de bracmn
caste regulations in the ashram, she resorted to dictaran normas de castas en el ashram, ella
the piety of indeterminacy, the assumption of recurri a la piedad de la indeterminacin, la
the unknowability of the divine, saying, It is
asuncin del unknowability del divino, refrn, es
very difficult to know M. We have known her muy difcil saber M. La hemos conocido
for nearly forty years and I think there are
durante casi cuarenta aos y creo que hay
certain things we do not understand. M [said] ciertas cosas que no entendemos. M [dijo] que
she has come to accept everything and not to
ella ha venido para aceptar todo y no destruirlo.
destroy it. That is why M didnt tell them,
Por eso el M no les dijo, Ah, el tman es el
Oh, tman is one. Why do you observe these que. Por qu observa usted estas cosas? y
things? and things like that. She said, Yes, you cosas as. Ella dijo, S, usted puede hacer lo que
can do what you like. You know, she accepted le gusta. Usted sabe, ella acept a cada uno de
everyone from their own understanding, on their su propio entendimiento, a su propio nivel. Y es
own level. And that is difficult for us to
difcil para nosotros de entender. Pensamos
understand. We think as a great person she
como una grande persona ella debera haberlos
should have guided them and made them do
dirigido y haberlos hecho hacer ciertas cosas.
certain things. But that was not her method of Pero no era su mtodo de dar clases. Ella quiso
teaching. She wanted them to evolve on their
que ellos evolucionaran en su propio 92
own.92
As one might expect, Ms actual words
on caste indicate that on the ultimate level there
can be no distinctions of caste. For example, in
Dehradun in 1974, she said, See the people
doing dandavat pranm [prostrating like a stick

Como uno podra esperar, Ms las

palabras actuales en la casta indican que al nivel
ltimo no pueden haber ningunas distinciones de
la casta. Por ejemplo, en Dehradun en 1974,
ella dijo, Ver a la gente hacer dandavat pranm

in obeisance in front of M]? Why? Because

they think that their soul is different from the
one to whom they are paying homage. But in
fact both are one and the same. This is the
attitude of mine and thine which is causing
all this fighting, quarrel and massacre. But
actually there is He alone. Why then this
untouchability?93
In Brindavan in 1975, M said,
Some people follow sanatana dharma [the
orthodox caste system]. But for a person who is
dtmasthd [abiding in the Self], who has attained
mukti [liberation], there is no such
discrimination based on caste or creed. There is
no caste or creed for a person who is free from
the point of view of place and time.94

[postrando como un palo en la reverencia delante

de M]? Por qu? Como ellos creen que su
alma es diferente de un a quien ellos pagan el
homenaje. Pero de hecho ambos son mismos.
Esto es la actitud de "mo" y thine que causa
todos estos enfrentamientos, pelea y masacre.
Pero realmente hay l solo. Por qu entonces
esto untouchability? 93

En Brindavan en 1975, M dijo,

Algunas personas siguen sanatana dharma [el
sistema de castas ortodoxo]. Pero para una
persona que es dtmasthd [soportando en el M],
quin ha alcanzado el mukti [liberacin], no hay
ninguna tal discriminacin basada en casta o
credo. No hay ninguna casta o credo para una
persona que es libre desde el punto de vista de
lugar y tiempo 94
Yet M chose to defer to her brahman
An M decidi deferir a sus devotos de
devotees. She relates a poignant story about an bracmn. Ella relaciona una historia
Austrian woman devotee, Atmananda: Let me conmovedora sobre un devoto de mujer
explain it with a living example. You know
austraco, Atmananda: Djeme explicarlo con un
Atmananda? She has been with me for thirty
ejemplo vivo. Usted conoce Atmananda? Ella
years. She is a lifelong celibate. One day she ha estado conmigo durante treinta aos. Ella es
said to this body, M, how is it that the cat goes un clibe de toda la vida. un da ella dijo a
everywhere, even in your house? Does it spoil este cuerpo, M, cmo es que el gato va en
the purity? I cannot go everywhere. I cannot eat todas partes, hasta en su casa? Estropea esto la
sitting with others. I cannot sit with everybody. pureza? No puedo ir en todas partes. No puedo
Why is it so? I said, What can I do? It is all the comer la sesin con otros. No puedo sentarme
things of the shstras. They say it like that. One con cada uno. Por qu es esto as? Dije, Qu
has to go towards God from the place that one puedo hacer? Son todas las cosas del shstras.
lives. Do not be perturbed. Atmananda said,
Ellos lo dicen as. Uno tiene que ir hacia Dios
M, cannot the Mother Ganges purify me? I del lugar que uno vive. No sea perturbado.
said, Go ask this question to the pandits and do Atmananda dijo, M, puede la Madre Ganges
as they say. But she said, Why should I listen no purificarme? Dije, Vaya hacen esta
to them? I touch you. That is enough for me. pregunta al pandits y hacen como ellos dicen.
Then one day she came back and said, I shall Pero ella dijo, Por qu debera yo escucharlos?
go to the ashram of Ramana Maharshi. There is Le toco. Es bastante para m. Entonces un da
no untouchability practiced in that ashram. All ella volvi y dijo, Ir al ashram de Ramana
sit together and eat. I told her, Go to that
Maharshi. No hay ningn untouchability
ashram. Even if you go there, nothing will
practicado en aquel ashram. Todos se sientan
change as far as this body is concerned. My door juntos y comen. Le dije, Vaya a aquel ashram.
is ever open for everybody. You will find it open Aun si usted va all, nada cambiar por lo que
when you come back. You can come back any este cuerpo est referido. Mi puerta est abierta
time. This body shall take anything from your alguna vez para cada uno. Usted encontrar que
hand.
esto se abre cuando usted vuelve. Usted puede

volver cualquier tiempo. Este cuerpo debe tomar

algo de su mano.
What happened, this body went to Almora. After Lo que pas, este cuerpo fue a Almora. Despus
a few days Atmananda came there. I said,
de unos das Atmananda vino all. Dije, Hola,
Hello, are you here? Didnt you go? She
estn usted aqu? No fue usted? Ella contest,
replied, How to go, M? I cant. Whatever be Cmo ir, M? No puedo. Independientemente
the case, I must be here only. I thought, Oh, de ser el caso, debo estar aqu slo. Yo pensaba,
my Lord! Oh, my Goddess! You have come in Ah, mi Seor! Ah, mi Diosa! Usted ha
the form of this woman to live with me! Her
venido a la forma de esta mujer para vivir
cottage was made in the ashram and now she
conmigo! Su casita de campo fue hecha en el
lives in it and cooks her own food.95
ashram y ahora ella vive en ello y cocina su
propia comida 95
M, in her unity awareness, clearly made
M, en su conciencia de unidad,
no caste distinctions. Like the bhakti saints of claramente no hizo ningunas distinciones de
the past, she renounced caste and invited all
castas. Como los santos bhakti del pasado, ella
people to take refuge in her. Yet, within her
renunci la casta e invit a toda la gente a tomar
ashrams, she complied with the enforcement of el refugio en ella. An, dentro de sus ashrams,
caste restrictions that contracted the
ella cumpli con la imposicin de restricciones
inclusiveness of her vision and limited her
de castas que contrataron la inclusividad de su
accessibility.
visin y limitaron su accesibilidad.
Devotion to God
Lealtad a Dios
A saint in the Hindu tradition is intensely
Un santo en la tradicin hind es
devoted to God. There is no need to equivocate sumamente dedicado a Dios. No hay ninguna
about Ms absolute, one-pointed devotion to
necesidad de usar equvocos sobre el lealtad
God. M implored everyone to become absorbed absoluto, de un punto Ms a Dios. M implor a
in God. In Suktal in 1962, M said, What is
cada uno para hacerse absorbido en Dios. En
suffering? To feel that God is far away. If one
Suktal en 1962, M dijo, Qu sufre? Sentir que
starts feeling Gods presence in everything in the Dios est lejos. Si uno comienza a sentir la
world and sees the world to be His play, one will presencia de Dios en todo en el mundo y ve el
never feel any sorrow.96 In the same satsang, mundo para ser Su juego, uno nunca sentir
M described how to come closer to God, the
ninguna pena. 96 En mismo satsang, M
method of many saints in the bhakti tradition: describi como venir ms cerca a Dios, el
What is the method? Recite the name of your
mtodo de muchos santos en la tradicin bhakti:
beloved you like best. That is all. You have to Cul es el mtodo? Recite el nombre de su
call your beloved. Do that in whatever way you querido que le gusta mejor. Es todo. Usted tiene
want. You can recite the name of God at any
que llamar a su querido. Haga esto de cualquier
time you want. You can remember him all the modo que usted quiere. Usted puede recitar el
time. And just as your beloved is always there in nombre de Dios en cualquier momento usted
your heart, you can still try to have that Lord
quiere. Usted puede recordarle todo el tiempo. Y
awakened in your mind through meditation and como su querido siempre est all en su corazn,
japa. There is one simple way-just call him.97 usted todava puede tratar de hacer despertar a
aquel Seor en su mente a travs de la
meditacin y japa. Hay un justo por el camino
simple llaman l 97

Many of her devotees told me that

Muchos de sus devotos me dijeron que
everything M said and did reflected her total todo M dijo e hizo reflej su absorcin total en
absorption in the divine. Subodh Chattaraj said, el divino. Subodh Chattaraj dijo, Usted podra
You could be talking about anything-your
hablar de algo - su negocio, el tiempo, el
business, the weather, the marriage of your
matrimonio de su hija - y M devolveran el
daughter-and M would bring the subject back to sujeto a Dios. De manera muy sutil. Pero pronto
God. Very subtly. But soon you would realize
usted realizara que hablaba de Dios. 98 Otros
you were talking about God.98 Others told me me dijeron sobre cuanto M am krtan y como
about how much M loved krtan and how she ella podra cantar durante horas, completamente
could sing for hours, completely absorbed in the absorbidas por Dios. La absorcin de M's en el
name of God. Ms absorption in the divine also divino tambin tom la forma de lls
took the form of spontaneous lls, or devotional espontneo, o juegos piadosos, con un grupo
plays, with a small group of women devotees. pequeo de devotos de mujeres. Su lealtad
Her unquestionable devotion to God included incuestionable a Dios incluy estados diferentes
different states of ecstatic absorption. Vasudha- de la absorcin extasiada. Vasudha-Di cont una
Di told a story of how she and Nirmala Chatterji, historia de como llamaron ella y Nirmala
a famous devotional singer and also one of Ms Chatterji, un cantante piadoso famoso y tambin
celibate devotees, were called to respond to
uno de devotos clibes Ms, para responder a la
Ms God absorption in the following way: It
absorcin de Dios Ms del modo siguiente: era
was Ms birthday celebration when we do the la celebracin de cumpleaos Ms cuando
krtan of M, M. In the morning M had the hacemos el krtan de M, M. En M de
kheyla to ask me, very privately, to make three maana tena el kheyla para preguntarme, muy
sets of frocks and ornaments, one for Shivaen privado, hacer tres juegos de vestidos y
Prvat, one for Rdh-Krishna, and one for St- ornamentos, un para Shiva-Prvat, un para
Rm. She said, Dont tell anyone. So I made Rdh-Krishna, y un para St-Rm. Ella dijo,
them in the basement of Kishenpur ashram. That No dicen a nadie. Entonces los hice en el
night when we started our krtan, one by one M stano del ashram de Kishenpur. Esa noche
was calling us up away from the krtan. She
cuando comenzamos nuestro krtan, uno tras
called two Kanyapith girls for Shiva and Prvat, otro M nos llamaba lejos del krtan. Ella llam
two for St and Rm, and then she called me
a dos muchachas de Kanyapith para Shiva y
and dressed me as Rdh. Finally she called
Prvat, dos para St y Rm, y luego ella me
Nirmal-Di out of the krtan. She pointed to me llam y me visti como Rdh. Finalmente ella
and said, Look, you like this Rdh? We were llam a Nirmal-Di del krtan. Ella seal a m y
all laughing like anything, enjoying. And M
dijo, Mire usted, le gusta este Rdh? Nos
decorated Nirmal-Di and fixed her hair like
reamos todos como algo, disfrutando. Y M
Krishna and put on the frock and the ornaments. decor a Nirmal-Di y fij su pelo como Krishna
Then she made us, Rdh and Krishna, sit in the y puso el vestido y los ornamentos. Entonces ella
center. She switched off the lights in the hall.
hizo nosotros, Rdh y Krishna, sintese en el
Then she turned on the lights, like a play. And centro. Ella apag las luces en el pasillo.
she herself did the rati [waving of the lights in Entonces ella encendi las luces, como un juego.
worship], around and around. After the rati, she Y ella ella misma hizo el rati [la agitacin de
took me as Rdh and she danced with me. Then las luces en la adoracin], alrededor y alrededor.
she took hold of Nirmal-Di and danced with her Despus del rati, ella me tom como Rdh y
as Krishna. She danced like the Ras Vila [dance ella bail conmigo. Entonces ella cogi a
of Krishna and the gops. She was in full bhva- Nirmal-Di y bail con ella como Krishna. Ella
drunk with God. She went round and round.
bail como el Ras Vila [el baile de Krishna y el

Then she took Shiva and she placed him like

gops. Ella estuvo en su totalidad bhvaNataraj [dancing Shiva]. The bhva was
borracha con Dios. Ella fue una y otra vez
wonderful. And no one was watching. M would alrededor. Entonces ella tom Shiva y ella le
never have allowed.99
coloc como Nataraj [bailando Shiva]. El bhva
era maravilloso. Y nadie miraba. M nunca
habra permitido 99
It is clear, then, that nandamay M
displayed all of the elements that establish the
moral presence of the Hindu saint; renunciation,
egolessness, and intense devotion to God.
Ms Bhvas as Evidence of Her
Powerful Presence

Est claro, entonces, que nandamay

M mostr todos los elementos que establecen la
presencia moral del santo hind; renuncia,
egolessness, y lealtad intenso a Dios.
Ms Bhvas como Pruebas de Su
Presencia Potente

According to Babb, the transformative

Segn Babb, el campo transformative del
field of the Hindu saint is created when the
santo hind es creado cuando la presencia moral
saints moral presence is fused with his or her del santo es fundida con su presencia potente,
powerful presence, as expressed in his or her
como expresado en su bhvas, o estados
bhvas, or ecstatic states of immersion in the
extasiados de la inmersin en el divino, y en su
divine, and in his or her miraculous powers, or poderes milagrosos, o siddhis. June McDaniel
siddhis. June McDaniel maintains that bhva, mantiene que bhva, definido como xtasis
defined as spiritual ecstasy, is the major
espiritual, es el criterio principal para santos
criterion for female saints and holy women in de sexo femenino y mujeres santas en Bengal.
Bengal.100 Religious ecstasy and divine
100 xtasis Religioso y locura divina han sido
madness have been criteria for identifying saints criterios para identificar a santos de la tradicin
of the bhakti tradition since its flowering in
bhakti desde su florecimiento en India del sur
southern India between the sixth and eighth
entre los sextos y octavos siglos. En el Bhakti
centuries. In the Bhakti Stra of Nrada, a
Stra de Nrada, un texto clsico en bhakti
classical text on bhakti thought to have been
pensado haber sido formado entre 900 y 1100
composed between 900 and 1100 C.E., the
C.E., el autor describe el que quin ha realizado
author describes one who has realized divine
el amor divino como intoxicado o loco (mattah),
love as intoxicated or mad (mattah), fascinated fascinado al punto de perder el poder de la
to the point of losing the power of independent accin independiente (stambhah), y sumergido
action (stambhah), and immersed in the bliss of en la felicidad del M (tmrmah) 101 ms Tarde
the Self (tmrmah) 101 Later he speaks of the l habla de las seales de bhakti como una voz
signs of bhakti as a choking voice
sofocante (kanthvarodha), el emocionante del
(kanthvarodha), the thrilling of body hair
pelo de cuerpo (romncha), y un flujo de
(romncha), and a flow of tears (ashru).102
rasgones (ashru).102 Dentro de crculos bhakti
Within bhakti circles in Bengal, these signs
en Bengal, estos signos seran considerados
would be considered manifestations of bhva103 manifestaciones de bhva103 tanto en Vaishnava
in both the Vaishnava and the Shkta traditions. como en las tradiciones Shkta. El nandamay
nandamay M was Vaishnava by birth and
M era Vaishnava de nacimiento y Shkta por el
Shkta by marriage, so both are relevant.
matrimonio, entonces ambos son relevantes.
Vaishnava bhakti has two elaborate listings of Vaishnava bhakti tiene dos listados complicados
bhvas, enumerated in the
de bhvas, enumerado en el
Bhaktirasmritasindhu: anubhdvas, indicators of Bhaktirasmritasindhu: el anubhdvas, los

bhva within the mind, and Sttvika bhvas,

indicadores de bhva dentro de la mente, y
spontaneous organic manifestations of emotions Sttvika bhvas, las manifestaciones orgnicas
originating in pure spirit.104Anubhdvas include espontneas de las emociones que provienen en
dancing, rolling on the ground, singing,
el espritu 104Anubhdvas puro incluyen el baile,
screaming, roaring, and wild laughter. Sttvika que rueda por la tierra, canto, grito, rugido, y risa
bhvas include immobility, thrilling of body
salvaje. Los Sttvika bhvas incluyen la
hair, sweating, crying, changing skin color, and inmovilidad, emocionante de pelo de cuerpo,
loss of consciousness. In the Shkta tradition, a sudacin, llanto, cambiando el color de la piel, y
devotee might be ecstatically absorbed in the
el desmayo. En la tradicin Shkta, un devoto
worship of the Divine Mother and exhibit divine podra ser con xtasis absorbido en la adoracin
madness for her, as did Sri Ramakrishna
de la Madre Divina y objeto expuesto locura
Paramahamsa, or relate to the sacred feminine as divina para ella, como hizo a Sri Ramakrishna
the kundalin, the serpentlike spiritual energy of Paramahamsa, o est relacionado con el
the subtle body. The ecstatic symptoms,
femenino sagrado como el kundalin, la energa
sometimes called kriyas, or involuntary yogic espiritual parecida a una serpiente del cuerpo
activities include waves of bliss, visions of lights sutil. Los sntomas extasiados, kriyas a veces
and deities, hearing mantras, involuntary yogic llamado, o las actividades yogic involuntarias
postures (mudrs and sanas), trembling of the incluyen ondas de la felicidad, visiones de luces
body, involuntary deep breathing or cessation of y deidades, oyendo mantras, posturas yogic
breath, a feeling of spirit possession, and feeling involuntarias (mudrs y sanas), temblando del
as if dead or paralyzed. In both traditions,
cuerpo, respiracin profunda involuntaria o cese
various degrees of samdhi, or deep trance, are del aliento, un sentimiento de la posesin de
considered a form of bhva.105
espritu, y sentimiento como si muerto o
paralizado. En ambas tradiciones, varios niveles
de samdhi, o trance profundo, se consideran
una forma de bhva.105
In the community of nandamay M,
En la comunidad de nandamay M,
bhva seems to be an important indicator of
parece que el bhva es un indicador importante
Ms extraordinary personality. As described de "la personalidad" extraordinaria Ms. Tan
in chapter 2, spiritual biographers describe M descrito en el captulo 2, los bigrafos
as having experienced states of spiritual ecstasy espirituales describen M como habiendo
from early childhood. In interviews, fifteen
experimentado estados del xtasis espiritual de la
devotees reported having witnessed M in states infancia temprana. En entrevistas, quince
of bhva, in answer to my request to talk about devotos hicieron un informe habiendo
experiences that would show who M was.
atestiguado M en estados de bhva, en la
Many more mentioned her bhvas as an
respuesta a mi solicitud de hablar de
indication of her extraordinariness. Both the
experiencias que mostraran a quin M era.
spiritual biographies and the interviews describe Muchos ms mencionaron su bhvas como una
Ms frequent states of samdhi with varying
indicacin de ella extraordinario. Tanto las
degrees of withdrawal from the body.
biografas espirituales como las entrevistas
describen estados frecuentes Ms de samdhi
con niveles variados de la retirada del cuerpo.
According to Ms spiritual biographies,
Segn biografas espirituales Ms,
Nirmal was seen in states of ecstasy even as a Nirmal fue visto en estados del xtasis justo
toddler, especially during krtan, with symptoms cuando un nio, sobre todo durante krtan, con
that included immobility, spontaneous
sntomas que incluyeron la inmovilidad, el canto

devotional singing, and crying, all recognized piadoso espontneo, y el llanto, todos
Vaishnava bhvas. As she grew older, krtan, and reconocieran Vaishnava bhvas. Ya que ella se
especially the sound of the drum, continued to puso ms vieja, krtan, y sobre todo el sonido del
affect her in the same way. She also fell into
tambor, seguido para afectarla del mismo modo.
trancelike states at other times, such as in the
Ella tambin cay a estados parecidos a un
middle of performing chores, playing, or eating. trance en otros tiempos, tal como en medio de
As a young girl of perhaps nine or ten, while
realizacin de tareas, juego, o comida. Como una
participating in an annual Kumr Pj, she fell muchacha joven de quizs nueve aos o diez,
into a trance and began to recite some mantras, participando en Kumr anual Pj, ella cay a
technically a Shkta yogic kriya. Furthermore, un trance y comenz a recitar algunos mantras,
relating to nature is said to have brought on
tcnicamente un Shkta yogic kriya. Adems, se
bhvas in young Nirmal. She is described as
dice relacionndose con la naturaleza haber
leaping and jumping in the air, dancing and
provocado bhvas en Nirmal joven. Ella es
singing, surging in exaltation and
descrita como saltar y brincar en el aire, bailar y
exhilaration,106 when communing with trees canto, que se levanta en exaltacin y regocijo,
and flowers, again signs of Vaishnava bhva.
106 estando en contacto con rboles y flores,
otra vez seales de Vaishnava bhva.
When Nirmal went to live with her
Cuando Nirmal fue para vivir con la
husbands family after her marriage, although familia de su marido despus de su matrimonio,
she was the model sister-in-law and worked her aunque ella fuera la cuada modela y trabajara
fingers to the bone, she did have a few
sus dedos al hueso, ella realmente tena unos
instances of trances which were by and large
casos de trances que fueron en trminos
interpreted as spells of absentmindedness or generales interpretados como ortografa de
sleepiness. But, significantly, Ms spiritual distraccin o somnolencia. Pero,
biographies associate the revelation of her true considerablemente, Ms las biografas
identity with the public revelation of her states espirituales asocian la revelacin de su
of bhva, beginning at Ashtagrama, where her personalidad verdadera con la revelacin
first devotee, Hrkumr, called attention to her pblica de sus estados de bhva, que comienza
ecstatic states and where Nirmal was observed en Ashtagrama, donde su primer devoto,
in bhva for the first time by those outside her Hrkumr, llamado la atencin a sus estados
family. At the second krtan, M is described as extasiados y donde Nirmal fue observado en
first rolling on the ground and quivering with her bhva por primera vez por aquellos fuera de su
hair standing on end, then laughing and crying, familia. En segundo krtan, M es descrito como
and finally sitting motionless. Her face is
primero rodando por la tierra y temblando por su
described as bathed in a radiant glow, possibly pelo que est de pie durante el final, luego
referring to the change of skin color listed
rindose y gritando, y finalmente sentndose
among the Sttvika bhvas.
inmvil. Su cara es descrita como baado en un
brillo radiante, posiblemente refirindose al
cambio de color de la piel puesto en una lista
entre el Sttvika bhvas.
This pattern of ecstatic response to krtan
Se dice que este modelo de la respuesta
is said to have continued for many years,
extasiada a krtan ha seguido durante muchos
certainly through 1928. I heard three firsthand aos, seguramente hasta 1928. O tres cuentas de
accounts of incidents in later years by older
primera mano de incidentes en aos posteriores
devotees who described a very similar pattern. por devotos ms viejos que describieron un
The first one took place in Solan in 1936, when modelo muy similar. El primer ocurri en Solan

Sita Gupta, a householder devotee, was eighteen. en 1936, cuando Sita Gupta, un devoto de cabeza
It was confirmed by Abhijit and Mira Chatterji. de familia, era dieciocho. Fue confirmado por
Sita Gupta says, In the evening M came. The Abhijit y Mira Chatterji. Sita Gupta dice, En M
krtan was almost over. Everyone was getting de la tarde vino. El krtan era casi terminado.
more enthusiastic and an echo started
Cada uno se haca ms entusistico y un eco
resounding. M started dancing in a circle. We comenz resonante. M comenz a bailar en un
all caught hands and made a circle around M. crculo. Agarramos manos e hicimos un crculo
M took five to six rounds. Suddenly she lay on alrededor de M. M tom cinco a seis rondas.
the floor and started rotating, like the earth
De repente ella est en el suelo y comenz a
moves around the sun, like a dry leaf. The krtan girar, como la tierra traslada el sol, como una
came to an end. Everyone was gazing at M,
hoja seca. El krtan vino a un final. Cada uno
amazed. M was still rolling. After ten minutes, miraba fijamente en M, asombrado. M todava
she sat up. Her face looked like the sun, there
rodaba. Despus de diez minutos, ella se sent.
was such a reddish glow, and her eyes had an
Su cara pareci al sol, haba un brillo tan rojizo,
eternal gaze. She started reciting verses, in
y sus ojos tenan una mirada fija eterna. Ella
something like Pali, something close to Sanskrit. comenz a recitar versos, en algo como Pali,
It was as if she were listening to some very
algo cerca de Snscrito. Era como si ella
sweet melodious music very far off. Then she escuchaba un poco de msica melodiosa muy
said some mantras for five or ten minutes. Then dulce muy muy lejos. Entonces ella dijo algunos
gradually she started to come back. At that time mantras durante cinco o diez minutos. Entonces
everybody touched her feet. Didi took her inside gradualmente ella comenz a volver. Entonces
her room.107
cada uno toc sus pies. Didi tom su interior su
cuarto 107
The second incident was witnessed in
El segundo incidente fue atestiguado en
1942 by Gauri and Sharada Chatterjee, who
1942 por Gauri y Sharada Chatterjee, que eran
were twelve and thirteen years old at the time. doce y trece aos entonces.
So people would make a pedestal in the middle Entonces la gente hara un pedestal en el medio
with photographs of Ram and Krishna, decorated con fotografas de Ram y Krishna, decorado con
with flowers and such. And they would sing
flores y tal. Y ellos cantaran krtan y crculo
krtan and circle around from sunrise to sunset. alrededor de la salida del sol a la puesta del sol.
And this time, when the krtan was almost over, Y esta vez, cuando el krtan era casi terminado,
M also joined in. And she was also going
M tambin participado. Y ella tambin andaba
around like that. They were chanting, Hare
as. Ellos cantaban, Liebre Krishna, Carnero de
Krishna, Hare Ram. And M-her hands were Liebre. Y M-sus manos iban como esto [sus
going like this [her arms up the air], just like
armas el aire], justo como esto. Y despus de
that. And after some time, her head was hanging algn tiempo, su cabeza colgaba atrs y l tocaba
back and it was touching there [her waist in the all [su cintura en la espalda]. No exagero. Es
back]. Im not exaggerating. Its very hard to do. muy difcil hacer. Esto realmente pas. Y
It really happened. And we were crying loudly gritbamos en voz alta porque ramos jvenes y
because we were young and we thought there
creamos que haba algo incorrecto con M. Y se
was something wrong with M. And no one was supuso que nadie le tocaba as, slo Swamiji y
supposed to touch her like that, only Swamiji
Gurupriya Dev. Les permitieron. Y su voz! Y
and Gurupriya Dev. They were allowed. And luego ella se cay como una hoja en la tierra.
her voice! And then she fell like a leaf on the
Ella rodaba. Su cuerpo entero que rueda como
ground. She was rolling. Her whole body rolling una hoja seca Despus que su cara brillaba, justo

like a dry leaf After that her face was glowing, como ella era dos mil bombillas dentro de su
just like it was two thousand light bulbs inside boca. Y ella no poda hablar hasta. Usted no
her mouth. And she couldnt even talk. You
poda entender su discurso. Pero Gopinath
couldnt understand her speech. But Gopinath Kaviraj, despus l dijo que era Pali, una especie
Kaviraj, afterwards he said it was Pali, a kind of de Snscrito. Y sus ojos eran entreabiertos. Y los
Sanskrit. And her eyes were half-closed. And
rasgones salan, rasgones interminables. Era
tears were coming out, unending tears. It was
terrible y era maravilloso! 108
terrible and it was wonderful!108
The phenomenon of rolling like dry
El fenmeno de rodar como hojas
leaves was described by Leela Mitra, a
secas fue descrito por Leela Mitra, un devoto de
householder devotee in Calcutta, who reported cabeza de familia en Calcuta, que relat la vista
seeing it when she was ten: I saw her. It was
de ello cuando ella tena diez aos: La vi.
always the same thing-rolling on the ground
Siempre era el mismo balanceo de la cosa por la
around the house. M described it herself,
tierra alrededor de la casa. M lo describi ella
saying, Dry leaves, this body rolls like that.
misma, diciendo, Hojas secas, este cuerpo rueda
When the wind comes, the dry leaves move in as. Cuando el viento viene, el movimiento de
the road. As the dry leaves roll, so does this
hojas seco en el camino. Como las hojas secas
body. 109
rollo, este cuerpo tambin. 109
These states often included attahasi, or
Estos estados a menudo incluan attahasi,
laughter like thunder, as described by six
o risa como truenos, como descrito por seis
devotees and mentioned by several others.
devotos y mencion por varios otros. El Swami
Swami Gitananda referred to it as the laughter Gitananda se refiri a ello como la risa que
that goes on at all eight levels and said, When I contina a ocho niveles y dijo, Cuando vi M,
saw M, the first thing that struck me was her la primera cosa que me golpe era su attahdsi.
attahdsi. Such joyful laughter reverberates out of Tal risa alegre reverbera de todos los poros del
all the pores of Ms body. The laughter and
cuerpo Ms. La risa y la felicidad suprema
supreme bliss was coming out of her, radiating salan de ella, irradiando a diferencia de
unlike any human being. I felt both wonderment cualquier ser humano. Sent tanto la admiracin
and joy. I wondered to see such a person. No
como la alegra. Me pregunt para ver a tal
human being can laugh like this.110
persona. Ningn ser humano puede rerse como
esto 110
According to Gita-Di Bose, a female
householder devotee in Calcutta, When M
used to laugh, your hairs would stand on end.
Everyone was electrified. This laugh was not of
this world! When I asked if it had been
frightening, she replied, No, it was exciting.
The sound went into your body. It is a very
particular feeling in your body.111

Segn Gita-Di Bose, un devoto de cabeza

de familia de sexo femenino en Calcuta,
Cuando M sola rerse, sus pelos estaran de
pie durante el final. Cada uno fue electrificado.
Esta risa no era de este mundo! Cuando
pregunt si haba sido espantoso, ella contest,
No, era emocionante. El sonido entr en su
cuerpo. Es un sentimiento muy particular en su
cuerpo. 111
Before 1918, the beginning of Ms ll
Antes de 1918, el principio de Ms ll
of sdhana, most of her bhvas were, as
de sdhana, la mayor parte de sus bhvas eran,
described previously, Vaishnava bhvas, usually como descrito antes, Vaishnava bhvas, por lo
in response to krtan. Between 1918 and 1924, general en respuesta a krtan. Entre 1918 y 1924,
however, during her period of practicing
sin embargo, durante su perodo de practicar

sdhana, M began to display classic kundalim sdhana, M comenz a mostrar el yoga

yoga kriys. After Bholanth went to bed, we are kundalim clsico kriys. Despus de que
told, Nirmal would sit in a perfect yogic
Bholanth se acost, nos dicen, Nirmal se
posture on the floor in the corner of the room
sentara en una postura yogic perfecta en el suelo
and repeat the name of God. Her body would en la esquina del cuarto y repetira el nombre de
then assume spontaneous yogic postures, sanas,Dios. Su cuerpo asumira entonces posturas
and hand gestures, mudrs. She performed
yogic espontneas, sanas, y gestos de mano,
spontaneous kumbhaka, or deep breathing, and mudrs. Ella realiz kumbhaka espontneo, o
other forms of prnayama, or breath control. M profundamente respiracin, y otras formas de
reports that after she was instructed by
prnayama, o control de aliento. M relata que
Bholanth to start using a Shkta mantra, the despus de que ella fue instruida por Bholanth
yogic postures performed by this body became de comenzar a usar un mantra Shkta, las
even more intricate. When Sanskrit mantras and posturas yogic realizadas por este cuerpo se
verses began to flow from Nirmals lips in the hicieron hasta ms intrincadas. Cuando los
presence of outsiders, Bholanth hired an ojh, mantras Snscritos y los versos comenzaron a
or spirit exorcist, to put an end to the improper fluir de labios Nirmals en la presencia de
behavior of his wife. McDaniel notes that in
forasteros, Bholanth alquil un ojh, o
Bengal, recognition of bhvas in women saints exorcista de espritu, para acabar con el
is usually preceded by accusations of
comportamiento impropio de su esposa.
madness,112 and four of five Bengali women
McDaniel nota que en Bengal, el reconocimiento
saints she profiled were accused of being mad de bhvas en santos de mujeres es por lo general
before being recognized as exhibiting bhvas. precedido por acusaciones de la locura, 112 y
Many were treated by either exorcism or
cuatro de cinco santos de mujeres bengales que
Ayurvedic medicine, but the treatments usually ella describi fueron acusados de ser loco antes
backfired.113 That was certainly the case with de ser reconocido como exponiendo bhvas.
M, since the ojh ended up falling to the
Muchos fueron tratados por exorcismo o por
ground and moaning, M, M, finally
medicina de Ayurvedic, pero los tratamientos por
recovering, and then referring to M as
lo general salan el tiro por la culata 113 Lo que
Bhgavati herself. Ms states of bhva began era seguramente el caso con M, ya que el ojh
to interfere with her duties as a housewife, and termin por caerse a la tierra y gemido, M,
within a few years she was unable to cook and M, finalmente recuperacin, y luego referencia
care for the household. Although some scholars a M como Bhgavati ella misma. Los estados
have maintained that certain women within both de M's de bhva comenzaron a interferir con
the Hindu and the Christian traditions have
sus deberes como un ama de casa, y dentro de
managed to escape their traditional role as
unos aos ella era incapaz de cocinar y sentir
caretaker and food preparer by exhibiting
cario por la casa. Aunque algunos eruditos
abnormal behavior, which was then labeled as hayan mantenido que las ciertas mujeres tanto
divine ecstasy,114it is difficult to imagine that dentro del hind como dentro de las tradiciones
M was feigning states of divine ecstasy out of cristianas han logrado evitar su papel tradicional
that motivation.
de conserje y preparador de comida exponiendo
el comportamiento anormal, que fue marcado
entonces ya que xtasis divino, 114it es difcil de
suponer que M finga estados del xtasis divino
de aquella motivacin.
Devotees maintain that Ms bhvas
Los devotos mantienen que Ms bhvas
became less frequent over time. Gauri Chatterji se hizo menos frecuente con el tiempo. Gauri

told me that M predicted that that would

Chatterji me dijo que M predijo que esto
happen. She said, M used to say,My behavior pasara. Ella dijo, M sola decir, Mi
will gradually become more and more normal. comportamiento se har gradualmente cada vez
115Although M may have appeared more
ms normal. 115Although M puede haber
normal, there is still evidence of dramatic states parecido ms normal, todava hay pruebas de
of bhva and samdhi in the later years.
estados dramticos de bhva y samdhi en los
BrahmachRin Chandan, for example, describes aos posteriores. El BrahmachRin Chandan,
an incident during the celebration of Ms
por ejemplo, describe un incidente durante la
birthday in 1981, when Indir Gandhi was about celebracin del cumpleaos Ms en 1981,
to visit: The Prime Minister was informed that cuando Gandhi Indir estuvo a punto de visitar:
on the morning of this particular day, M was El primer ministro fue informado que durante la
not found in a normal state. On learning this, maana de este da particular, M no fue
[she said she would come] at 1:30 in the
encontrado en un estado normal. En el
afternoon and remain in Ms proximity as long aprendizaje de esto, [ella dijo que vendra] a
as it was possible. In order that Indiraji might
1:30 por la tarde y permanecer en la proximidad
have Ms company in her normal state, we all Ms mientras era posible. A fin de que Indiraji
combined our effort, repeatedly calling M to pudiera tener la compaa Ms en su estado
make Her get up and sit. We tried to rub the normal, combinamos nuestro esfuerzo,
soles of Her feet and palms of Her hands
repetidamente llamando M para hacerla
quickly. It was observed that Her entire body, levantarse y sentarse. tratamos de frotar el
starting from the toes, was a lump of flesh. soles de Sus pies y palmas de Sus manos
The entire body was unnatural. Then she
rpidamente. se observ que Su cuerpo
suddenly turned from one side to another. There entero, que comienza de los dedos del pie, era un
followed many other changes, strange as they all terrn de carne. El cuerpo entero era poco
were. I am unable to describe the changed
natural. Entonces ella de repente dio vuelta de
contours of Her face. To say that it was like that un lado al otro. All sigui muchos otros
of a small child-this analogy too is inadequate. cambios, extraos como todos ellos eran. Soy
The eyes turned steadily upwards, it seemed as if incapaz de describir los contornos cambiados de
they could not be directed by any means. Then Su cara. Para decir que esto pareci a aquel de
slowly, She looked, with eyes turned reddish in un pequeo nio - esta analoga tambin es
hue, and the manner of Her first look, I cannot inadecuada. Los ojos dieron vuelta
describe in any language. In fact, all these were constantemente hacia arriba, pareci como si
beyond description.116
ellos no podan ser dirigidos por ningn medio.
Entonces despacio, Ella mir, con ojos girados
rojizo en el matiz, y la manera de Su primera
mirada, no puedo describir en ninguna lengua.
De hecho, todos stos estaban ms all de la
descripcin 116
In her satsangs with her devotees, M
herself emphasized bhva as an indication of
spiritual depth and sincerity.
Do you know what real worship is? The
expression of mans love of God. When
something is boiled in a closed vessel, there
comes a stage when the vapor will push up the

En su satsangs con sus devotos, M ella

misma enfatiz bhva como una indicacin de
profundidad espiritual y sinceridad.
Sabe usted cul la verdadera adoracin es? La
expresin del amor del hombre de Dios. Cuando
algo es hervido en un buque cerrado, all viene
una etapa cuando el vapor har subir la tapa y, a

lid and, unless force is used, the vessel cannot be menos que la fuerza sea usada, el buque no
kept covered anymore. In a similar manner,
puede ser guardado cubierto ms. En una manera
when, while being engaged in japa or some
similar, cuando, siendo entablado en japa o
other spiritual exercises a wave of ecstatic
algunos otros ejercicios espirituales una onda de
emotion surges up from within, it becomes
la emocin extasiada se levanta desde dentro, se
difficult to check it. This ecstatic emotion is
hace difcil comprobarlo. Esta emocin extasiada
called bhva. It emerges from deep within and es llamada bhva. Esto surge de profundamente
expresses itself outwardly. At first it arises only dentro de y se expresa en apariencia. Al
for brief spells but by spiritual practices it is
principio esto slo se levanta para la breve
gradually strengthened. For Mahabhava, the
ortografa pero por prcticas espirituales es
supreme source of divine love and inspiration is gradualmente reforzado. Para Mahabhava, la
present in every human being and, given the
fuente suprema de amor divino e inspiracin est
opportunity, it functions freely and
presente en cada ser humano y, considerando la
spontaneously. [To the degree] that this state of oportunidad, esto funciona libremente y
divine love becomes more constant, the aspirant espontneamente. [Al grado] que este estado del
is vouchsafed a glimpse of his Beloved.
amor divino se hace ms constante, el aspirante
Religious practices carried out mechanically,
es concedido una vislumbre de su Querido. Las
without bhva, are like artificial flowers: very prcticas religiosas realizadas mecnicamente,
beautiful to look at, but devoid of perfume.
sin bhva, parecen a flores artificiales: muy
Kirtana may be performed in great style, the hall hermoso para mirar, pero carente de perfume.
almost breaking with the throng of the
Kirtana puede ser realizado en el gran estilo, el
congregation, but if the singing is without bhva,pasillo casi rompiendo con la multitud de los
there will be no response from on high. The
fieles, pero si el canto es sin bhva, no habr
deity answers only to the call of the heart.117
ninguna respuesta de en alto. La deidad slo
contesta a la llamada del corazn 117
In another conversation, M indicates
En otra conversacin, M indica que la
that divine madness is an intrinsic part of
locura divina es una parte intrnseca de realizar a
realizing God.
Dios.
Go forth to realize God, try at least. This is the Vaya adelante para realizar a Dios, intentar al
genuine madman. Madman (pagol) means
menos. Esto es el loco genuino. El loco (pagol)
paoyagol (to reach the goal), signifying
quiere decir paoyagol (para alcanzar el objetivo),
unlimited Enlightenment. When one becomes significando la Aclaracin ilimitada. Cuando uno
obsessed by this madness, the madness for the se hace obsesionado por esta locura, la locura
world of duality takes flight. Some people are para el mundo de dualidad se da a la fuga.
crazy over anothers body. By this sort of
Algunas personas estn locas sobre el cuerpo del
insanity, falling prey to infatuation (moha), one otro. Por esta clase de la locura, cayendo vctima
ruins ones body. Turning into a madman after del encaprichamiento (moha), uno arruina el
God will not spoil ones body.118
cuerpo de alguien. Convirtindose en un loco
despus de que Dios no estropear el cuerpo 118
de alguien
Yet I observed among nandamay Ms
An vigil entre nandamay Ms la
community a certain aversion to states of
comunidad una cierta aversin por estados del
ecstasy. For example, I was invited by two
xtasis. Por ejemplo, fui invitado por dos
devotees whom I had interviewed to a krtan
devotos que yo haba entrevistado a una sesin
session at the home of another devotee in
krtan en la casa de otro devoto en Varanasi. El
Varanasi. The group of twenty or so sat in front grupo de veinte y tanto se sent delante del altar

of the family altar, which held a picture of M, a de familia, que sostuvo un cuadro de M, un
picture of the family guru, and pictures of
cuadro del gur de familia, y cuadros de
ancestors. Alternating harmonium players led us antepasados. Los jugadores de armonio alternos
in a series of chants, some dedicated to M,
nos condujeron en una serie de cnticos, unos
some to Krishna, some to Shiva. A middle-aged dedicados a M, unos a Krishna, unos a Shiva.
woman sitting next to me began to fall into states Una mujer de mediana edad que se sienta al lado
of ecstasy while chanting the name of Lord
de m comenz a caer a estados del xtasis
Krishna. She was exhibiting bhvas, which
cantando el nombre de Seor Krishna. Ella
included dancing, shivering, and falling into a expona bhvas, que incluy el baile, el temblor,
sort of trance in my lap. After the evening was y caer a una especie de trance en mi regazo.
over, she apologized and told me that for a
Despus de que la tarde era terminada, ella pidi
minute, she thought I was Lord Krishna. When I perdn y me dijo que durante un minuto, crea
left with my friends, several people made a point que yo era Seor Krishna. Cuando me march
of disassociating themselves from the woman, con mis amigos, varias personas se encargaron
saying, She is not a regular devotee. She was de disociarse de la mujer, diciendo, Ella no es
the only person I witnessed in a truly ecstatic
un devoto regular. Ella era la nica persona que
state in my time with Ms Indian devotees. At atestig en un estado realmente extasiado en mi
most krtans and ratis, worship services where tiempo con devotos indios Ms. En la mayor
M is honored with offerings, people seemed
parte de krtans y ratis, adore servicios donde
relatively controlled and rational. The only signs M se honra con ofrecimientos, la gente pareci
of absorption I saw were occasional clapping, relativamente controlada y racional. Las nicas
closing of eyes, and swaying.
seales de la absorcin que vi eran aplausos
ocasionales, cierre de ojos, e influjo.
Like the domestication of Ms life story,
Como la domesticacin de la historia de
devotees disassociation from bhva might be la vida Ms, la disociacin de los devotos de
explained by Webers concept of the
bhva podra ser explicada por el concepto de
routinization of charisma, which Hawley and Weber del "routinization del carisma, que
Juergensmeyer define as a process whereby
Hawley y Juergensmeyer definen como un
personal magnetism is transmuted into
proceso por lo cual el magnetismo personal es
institutional authority. They point out that
transmutado en la autoridad institucional. Ellos
Kabir, the iconoclastic fifteenth-century saint- indican que Kabir, el poeta santo del siglo quince
poet of northern India, is now worshiped as a
iconoclasta de India del norte, es adorado ahora
deity in orthodox services.119 Likewise, despite ya que parece que una deidad en servicios 119
Ms valorization of bhva and divine madness, ortodoxos Igualmente, a pesar de Ms
there seems to be a tendency to elevate her to
valorization de bhva y locura divina, all es una
deity and worship her in an orthodox way, rather tendencia de elevarla a la deidad y adorarla de
than imitate her ecstasy.
un modo ortodoxo, ms bien que imitar su
xtasis.
A second way to understand Ms
Una segunda manera de entender la
devotees aversion to displays of bhva might be aversin de los devotos Ms por demostraciones
Ms apparent contextual shift from Bengali
de bhva podra ser el cambio contextual
Vaishnava to Bengali Shkta to northern Indian aparente Ms de Vaishnava bengal a Shkta
Neo-Vednta or Advaitin. Within the Advaitin bengal al indio del norte Neo-Vednta o
context, it is jnna, or knowledge, not bhva,
Advaitin. Dentro del contexto de Advaitin, es
that is the important indicator of spiritual
jnna, o conocimiento, no bhva, que es el
attainment. As mentioned in chapter 3, Neevel indicador importante del logro espiritual. Como

has shown how the devotees of Shri

mencionado en el captulo 3, Neevel ha
Ramakrishna Vedantafied his life story and his mostrado como los devotos de Shri Ramakrishna
teaching, deemphasizing his ecstatic Shkta and Vedantafied su historia de la vida y su
tantric characteristics and experiences and
enseanza, deemphasizing su Shkta extasiado y
emphasizing his Advaitin orientation. We might caractersticas tantric y experiencias y
be observing the same phenomenon within the acentuacin de su orientacin de Advaitin.
community of nandamay M.
Podramos observar el mismo fenmeno dentro
de la comunidad de nandamay M.
Mas Siddhis as an Indicator of Her
Siddhis de la mam como un Indicador
Powerful Presence
de Su Presencia Potente
Besides displaying states of bhva, the
Adems de la demostracin de estados de
powerful presence of a Hindu saint performs
bhva, la presencia potente de un santo hind
miracles based on miraculous powers, or siddhis. realiza milagros basados en poderes milagrosos,
Within the Hindu tradition, as within the
o siddhis. Dentro de la tradicin hind, como
Christian tradition, there is a certain ambivalence dentro de la tradicin cristiana, hay una cierta
toward miracles. Christianity has often
ambivalencia hacia milagros. El cristianismo a
expressed disdain for miracles and held that
menudo ha expresado el desdn a milagros y ha
demonstration of ones moral presence and
credo que la demostracin de presencia moral
virtue is more important than performance of a de alguien y virtud es ms importante que el
miracle, for even demons can work
rendimiento de un milagro, para hasta los
wonders.120Within the Hindu tradition,
demonios pueden trabajar maravillas.
although miracles seem to define the biography 120Within la tradicin hind, aunque parezca
of a saint as opposed to that of a secular
que los milagros definan la biografa de un santo
hero,121 there is a sense that one should not
a diferencia de aquel de un hroe secular, 121
focus on mere phenomenal miracles but rather hay un sentido que no habra que concentrarse en
on the saints power to transform peoples lives. meros milagros fenomenales, pero mejor dicho
In addition, one should not covet siddhis or get en el poder del santo de transformar las vidas de
attached to them. M once said: Wonderful
la gente. Adems, no habra que desear
powers are acquired [as a consequence of
fervientemente siddhis o ser atado a ellos. M
successful sdhana].[But] all that the spiritual una vez dijo: los maravillosos poderes son
aspirant should do is to watch. Once he indulges adquiridos [como una consecuencia de sdhana
in playing with those powers, he misses the
acertado]. [Pero] todo lo que el aspirante
chance of reaching the destination and gets stuck espiritual debera hacer debe mirar. Una vez que
up on the way. Supposing you are bound for the l se permite del juego con aquellos poderes, l
railway station from the ashram. On your way pierde la posibilidad de alcanzar el destino y se
you will come across many buildings, the
atasca por el camino. En el caso de que usted es
college, etc. You will be able to reach the
con destino a la estacin de tren del ashram. En
railway station only if you proceed onwards
su camino usted se encontrar con muchos
without caring for what you see on the way. If, edificios, el colegio, etc. Usted ser capaz de
on the contrary, you get interested in the college, alcanzar la estacin de tren slo si usted sigue
enter in to the building and enjoy what you see adelante sin sentir cario por lo que usted ve por
there, there will be no certainty as to your arrival el camino. Si, al contrario, usted est interesado
at the railway station.122
en el colegio, entre en al edificio y disfrute de lo
que usted ve all, no habr ninguna certeza en
cuanto a su llegada a la estacin 122 de

ferrocarril
This teaching mirrors the instruction
Este espejos docentes la instruccin dada
given by Patanjali as he concludes his list of
por Patanjali ya que l concluye su lista de
siddhis: Having gained the mastery of the mind siddhis: Habiendo ganado el dominio de la
which yields fantastic siddhis, a yogi should
mente que cede siddhis fantstico, un yogui
renounce them and covet only God realization. debera renunciarlos y slo desear
In both Hindu and Christian contexts, then, there fervientemente la realizacin de Dios. Tanto en
is a recognition that extraordinary people
contextos hindes como en cristianos, entonces,
perform extraordinary acts, as well as a warning hay un reconocimiento que la gente
that one should not focus on either developing extraordinaria realiza actos extraordinarios, as
them or valuing them too much.
como una advertencia que no habra que
concentrarse en desarrollo de ellos o en
valoracin de ellos demasiado.
John Carman wonders whether debate
John Carman se pregunta si el debate
over the existence of miracles is a relatively
sobre la existencia de milagros es un fenmeno
contemporary phenomenon that parallels the
relativamente contemporneo que iguala la
shaping of the Western concept of miracle
formacin del concepto Occidental "del milagro"
over the last two centuries: to name that which durante los dos siglos pasados: llamar esto que
cannot be explained by science. In India, such a no puede ser explicado por la ciencia. En India,
definition is still largely unnecessary, and few tal definicin todava es en gran parte
words correspond to miracle.123 One reason innecesaria, y pocas palabras equivalen "al
the concept of miracle has not taken root in the milagro". 123 Una razn el concepto "del
Hindu context is the belief that the proper
milagro" no ha echado races en el contexto
practice of yoga inevitably results in the
hind es la creencia que la prctica apropiada del
acquisition of siddhis, or extraordinary powers. yoga inevitablemente causa la adquisicin de
A siddhi simply reflects a yogis command of the siddhis, o poderes extraordinarios. Un siddhi
laws of nature as they are understood within the simplemente refleja la orden de un yogui de los
yogic paradigm. For example, the siddhi of
derechos naturales ya que ellos son entendidos
laghiman, or the lightness of body which enables dentro del paradigma yogic. Por ejemplo, el
a yogi to fly through the air, is described by
siddhi de laghiman, o la ligereza de cuerpo que
Patanjali as the result of achieving concentration, permite a un yogui volar por el aire, es descrito
meditation, and absorption on the relationship por Patanjali como el resultado de conseguir la
between the body and the ether.124 Swami
concentracin, la meditacin, y la absorcin en
Krishnananda, a sannysin devotee in Kankhal, la relacin entre el cuerpo y el ter 124 Swami
a man in his eighties who had once walked the Krishnananda, un devoto sannysin en Kankhal,
length of the Ganges and back with no
un hombre en sus aos ochenta que haba andado
possessions, very matter-of-factly described this una vez la longitud de Ganges y atrs sin
siddhi: I would be walking and suddenly I would posesiones, muy normalmente describi este
see that the body is going very fast like a thing siddhi: yo andara y de repente yo vera que el
up in the air. And then I would get a shock
cuerpo va muy rpido como una cosa en el aire.
[when I looked down] but something said,
Y luego yo conseguira un choque [cuando mir
Dont try to stop it. If you stop all your bones abajo] pero algo dijo, No tratan de pararlo. Si
will go and be dispersed if you fall. So then I usted se para todos sus huesos irn y son
would just carry on with my work and at the
dispersados si usted se cae. Tan entonces yo
moment I was conscious that the body was
continuara slo con mi trabajo y en este

moving fast, it gradually slowed down.125

momento yo estaba consciente que el cuerpo

mova rpido, esto gradualmente redujo la
marcha abajo 125

Krishnananda did not see this as a

Krishnananda no vio esto como un
miracle, but as a siddhi, which is the result of the milagro, pero como un siddhi, que es el
successful performance of sdhana.
resultado del rendimiento acertado de sdhana.
In Autobiography of a Yogi, Yogananda
En la Autobiografa de un Yogui,
Paramahamsa devotes an entire chapter to The Yogananda el Paramahamsa dedica un captulo
Law of Miracles, in which he describes the
entero a La Ley de Milagros, en que l
science of yoga. He says that a yogi, through
describe la ciencia del yoga. l dice que un
perfect meditation, merges his consciousness yogui, a travs de la meditacin perfecta,
with the Creator and perceives the cosmic
fusiones su conocimiento con el Creador y
essence as light. The law of miracles is
percibe la esencia csmica como la luz. La
operable by any man who has realized that the ley de milagros es operable por cualquier
essence of creation is light. A master is able to hombre que haya realizado que la esencia de
employ his divine knowledge of light
creacin es ligera. Un maestro es capaz de
phenomena to project instantly into perceptible emplear su conocimiento divino de fenmenos
manifestation the ubiquitous light atoms.126 ligeros para proyectar al instante en la
Thus, according to Yogananda, a yogi can
manifestacin perceptible los tomos ligeros
manipulate the environment in extraordinary
ubicuos. 126 As, segn Yogananda, un yogui
ways.
puede manipular el ambiente de modos
extraordinarios.
A second aspect of the Hindu worldview
Un segundo aspecto de la cosmovisin
that renders the word miracle irrelevant is the hind que da la palabra "milagro" irrelevante es
traditions valorization of a piety of
valorization de la tradicin de una piedad de la
indeterminacy. If someone performs an act
indeterminacin. Si alguien realiza un acto que
which cannot be understood with the rational
no puede ser entendido con la mente por ejemplo
mind-for example, appearing in two places at the racional, que aparece en dos sitios en el mismo
same time-a traditional Hindu is likely to assume tiempo-a el hind tradicional probablemente
a holy or divine association with that act before asumir una asociacin santa o divina con aquel
he or she would question that the act actually
acto antes de que l o ella pusieran en duda que
occurred. A Hindu guru, Shrimat Anandashram el acto realmente ocurri. Un gur hind,
Swami, explains it this way: That lives of saints Shrimat Anandashram Swami, lo explica este
teem with miracles is a fact known to you all. camino: que las vidas de santos abunden en
It is not the purpose of todays discourse to
milagros es un hecho conocido a todos ustedes.
declare our views as to whether such incidents no es el objetivo del discurso de hoy de
are probable or are products of mere poetic
declarar nuestras opiniones en cuanto a si tales
fancy; whether they are useful even if they are incidentes son probables o son productos de la
probable; and whether it is necessary, as
mera imaginacin potica; si ellos son tiles aun
contended by moderns to expunge them from
si ellos son probables; y si es necesario, como
lives of saints and to make such lives simple and sostenido por moderns para borrarlos de vidas de
understandable like those of ordinary men. If santos y hacer tales vidas simples y
the faithful explain such incidents in one way, comprensibles como aquellos de hombres
moderns may explain them in another.
ordinarios. Si los fieles explican tales
Nevertheless, this does not affect the view that incidentes de un modo, el moderns puede

seemingly wonderful things do occur in this

explicarlos en el otro. Sin embargo, esto no
world. The power of Paramatman is unbounded. afecta la visin que las aparentemente
It can bring about strange occurrences. Hence if maravillosas cosas realmente ocurren en este
a miracle takes place, it is in consonance with mundo. El poder de Paramatman es ilimitado.
the nature of that power, and is, therefore,
Esto puede causar acontecimientos extraos. De
natural. Similarly, there are ever so many laws of ah si un milagro ocurre, est en la consonancia
nature not yet known to us, and it is possible that con la naturaleza de aquel poder, y es, por lo
incidents which appear miraculous to us are in tanto, natural. Del mismo modo, hay tantos
harmony with such laws. Accordingly when a derechos naturales todava no conocidos a
seeming miracle occurs, we can only infer that it nosotros, y es posible que los incidentes que
must be in accordance with a law of nature not parecen milagrosos a nosotros estn en la
yet known to us, and it will not be right to deny armona con tales leyes. En consecuencia cuando
it merely because it does not fall within the
un milagro aparente ocurre, slo podemos
compass of our limited experience.127
deducir que debe ser de acuerdo con un derecho
natural todava no conocido a nosotros, y no ser
correcto negarlo simplemente porque esto no se
cae al alcance de nuestra experiencia 127
limitada
Devotees of nandamay M told
Los devotos de nandamay M
countless stories of occurrences that fall outside contaron historias innumerables de
the compass of our limited experience when acontecimientos que se caen fuera de la brjula
asked about who M was. These stories were
de nuestra experiencia limitada cuando
reported to me by primarily Western-educated preguntado sobre a quin M era. Estas historias
devotees, some of whom were scientists. They fueron relatadas a m por devotos principalmente
challenge our sense of what is possible because educados del Modo occidental, algunos de los
they cannot be considered hagiographic
que eran cientficos. Ellos desafan nuestro
accretions on the story of a saint of the past; they sentido de lo que es posible porque ellos no
are events devotees actually witnessed,
pueden considerarse aumentos hagiographic en
experiences they actually had. Often in the
la historia de un santo del pasado; ellos son
course of an interview, devotees would throw up devotos de acontecimientos realmente
their hands and say, Who can understand M? atestiguados, experiencias que ellos realmente
Rarely did they try to explain the experiences. tenan. A menudo en el curso de una entrevista,
los devotos lanzaran sus manos y diran,
Quin puede entender M? Raramente haca
ellos tratan de explicar las experiencias.
Forty-three of forty-four interviews
Cuarenta y tres de cuarenta y cuatro
contain stories of miraculous events devotees entrevistas contienen historias de devotos de
associated with M. Eleven interviews contain acontecimientos "milagrosos" asociados con M.
twelve incidents of miraculous healings
Once entrevistas contienen doce incidentes de
attributed to her. Thirteen relate nineteen
curaciones milagrosas atribuidas a ella. Trece
incidents of Ms reading devotees
relacionan diecinueve incidentes de Ms que lee
minds.Thirty-one interviews contain fifty-eight los pensamientos de los devotos. Treinta y una
stories of other kinds of miracles associated with entrevistas contienen cincuenta y ocho historias
M, such as her appearance in dreams or visions, de otras clases de milagros asociados con M,
her protection of devotees, her fulfilling
como su aspecto en sueos o visiones, su

devotees desires, and even her intervention in proteccin de devotos, sus deseos de devotos de
global conflicts. There were many stories
realizacin, y hasta su intervencin en conflictos
demonstrating her siddhis, such as her
globales. Haba muchas historias que demuestran
knowledge of the past, present, or future; her
su siddhis, como su conocimiento del pasado,
materialization of objects; and her omniscience. presente, o futuro; su materialization de objetos;
Six devotees brought up the subject of miracles y su omnisciencia. Seis devotos subieron el
and offered some explanation of the role of
sujeto de milagros y ofrecieron un poco de
miracles in the phenomenon of nandamay M. explicacin del papel de milagros en el
fenmeno de nandamay M.
My first encounter with such a story was
Mi primer encuentro con tal historia era
during the first interview I conducted in India, durante la primera entrevista que conduje en
which happened to be with a nondevotee. I was India, que result estar con un no devoto. Fui
invited to the house of Mahendranath Dev, a
invitado a la casa de Mahendranath Dev, un
middle-aged brahman Sanskrit pandit, to whom I Snscrito de bracmn de mediana edad pandit, a
had been directed by professors at Banaras
quien yo haba sido dirigido por profesores a la
Hindu University. They said he could tell me a universidad hind Banaras. Ellos dijeron que l
story about M, although he was not a devotee podra contarme una historia sobre M, aunque
of hers. Talking with a nondevotee seemed like l no fuera un devoto suyo. La conversacin
a good way to begin the interviewing process. I con un no devoto pareca a una manera buena de
arrived at a small adobe house, where I was
comenzar el proceso de entrevista. Llegu a una
greeted very warmly by Mahendranath Dev, who pequea casa de adobe, donde fui saludado muy
introduced me to his wife and his four beautiful cariosamente por Mahendranath Dev, que me
young daughters. He spoke little English, so a present en su esposa y sus cuatro hijas jvenes
colleague of his was to translate. I turned on my hermosas. l habl poco ingls, entonces un
tape recorder and asked him to tell me about his colega de su deba traducir. Encend mi
experiences with M. He seemed shy, and I had magnetfono y le ped decirme sobre sus
to ask him to speak up to ensure that his voice experiencias con M. l pareci tmido, y tuve
would be heard on the recording. He said, I met que pedirle hablar hasta aseguran que su voz
with M in 1981. She was performing a yajna [a sera oda en la grabacin. l dijo, me encontr
fire sacrifice] at that time. It was called the
con M en 1981. Ella realizaba un yajna [un
Atiyuga Yajna. Here in Varanasi. From time to sacrificio de fuego] entonces. Fue llamado el
time we used to assemble with M to discuss the Atiyuga Yajna. Aqu en Varanasi. De vez en
method of performing the yajna, how and when cuando solamos reunirnos con M para hablar
and in what way. We had the best opportunity to del mtodo de realizar el yajna, como y cuando y
see the Mother, even in seclusion, when nobody de que modo. Tenamos la mejor oportunidad de
was allowed to see her. It was a private meeting. ver a la Madre, hasta en el aislamiento, cuando a
It has been heard by so many persons that M nadie le permitieron verla. Era una reunin
has got the shakti [spiritual power] and she has privada. Ha sido odo por tantas personas que
got siddhis. I saw one of her siddhis one day.
M tiene el shakti [poder espiritual] y ella tiene
siddhis. Vi uno de sus siddhis un da.
M was taking rest in her room one day alone. I M tomaba el resto en su cuarto un da solo. Fui
went to her with two or three of my friends with a ella con dos o tres de mis amigos del trabajo
very urgent work. She used to take much interest muy urgente. Ella sola tomar mucho inters al
in the performance of the yajna. Therefore she rendimiento del yajna. Por lo tanto ella sola
used to see us in her room. She was lying in her vernos en su cuarto. Ella menta en su cama y su
bed and her mouth was covered with a cloth. We boca fue cubierta de una tela. Saludamos a la

saluted the Mother and sat beside her. She said Madre y nos sentamos al lado de ella. Ella dijo
after a few minutes, Be seated with me and I despus de unos minutos, Ser asentado
will show you something, but please dont get conmigo y le mostrar algo, pero por favor no se
afraid. She got up and sat on her bed and she haga con miedo. Ella despert y se sent en su
removed the cloth that had covered her mouth. cama y ella quit la tela que haba cubierto su
The face of the Mother had become very ugly. boca. La cara de la Madre se haba hecho muy
The lower lip and the chin were hanging down. fea. El labio inferior y la barbilla colgaban abajo.
They were swollen. They hung three to four
Ellos fueron aumentados. Ellos colgaron tres a
inches below. We were wonderstruck to see this. cuatro pulgadas abajo. ramos wonderstruck
Mother said, Dont worry, Ill just make myself para ver esto. La madre dijo, No se preocupan,
normal.
me har slo normal.
Within a few seconds Mother made her face
Dentro de unos segundos la Madre hizo su cara
normal as if she were chewing something. And normal como si ella masticaba algo. Y luego ella
then she said, Now you can talk about the
dijo, Ahora usted puede hablar del asunto con
matter you came with. We talked but we still el cual usted vino. Hablamos pero todava
had some curiosity to ask her about her face. We tenamos alguna curiosidad para preguntarle
asked her, What was happening to your face? sobre su cara. Le preguntamos, Qu pasaba a
She said, This is the fruit of karma that this
su cara? Ella dijo, Esto es la fruta de karma
body bears and it is also the fruit of the karmas que este cuerpo lleva y tambin es la fruta de las
of devotees that it has taken on. She had the
karmas de devotos que esto ha tomado. Ella
power to imbibe the karmas of the devotees. She tena el poder de beber las karmas de los
said everyone has to bear the fruit of the actions devotos. Ella dijo que cada uno tiene que dar el
he has done, past or present. The fruit that she is fruto de las acciones que l ha hecho, pasado o
bearing is the fruit of the actions of her devotees. presente. La fruta que ella aguanta es la fruta de
When her devotees touch her feet, she takes it las acciones de sus devotos. Cuando sus devotos
on.128
tocan sus pies, ella lo toma en 128
This story propelled me into the
Esta historia me propuls en el mundo
extraordinary world of nandamay M. It was extraordinario de nandamay M. Fue hecho
made all the more remarkable by the matter-of- tanto ms notable por la calidad normal de su
fact quality of its delivery by the shy,
entrega por el no devoto tmido, modesto. El
unassuming nondevotee. The siddhi referred to siddhi mandado a en esta historia es el poder de
in this story is the power to take on the karma of tomar la karma de devotos de alguien, que,
ones devotees, which, although it is not listed aunque no sea puesto en una lista entre el clsico
among Patanjalis classic yogic powers, is a
de Patanjali yogic poderes, es un siddhi atribuido
siddhi attributed to many Hindu saints and
a muchos santos hindes y gures. Lawrence
gurus. Lawrence Babb says of the Radhasoami Babb dice de la secta de Radhasoami: Cuando
sect: When the sant satgurus of the Soami Bagh Sant satgurus de la lnea de Soami Bagh viva,
line were living, offerings from devotees to their los ofrecimientos de devotos a sus gures eran
gurus were a central feature of the
un rasgo central de la vida de la congregacin.
congregational life. An implicit idea in this Una idea implcita en este modelo parece ser
pattern seems to be that what a devotee gives the que lo que un devoto da al gur lleva algo de l o
guru carries something of himself or herself with ella con l. [As] un ofrecimiento a un gur
it. [Thus] an offering to a guru would appear parecera ser, entre otras cosas, un vehculo
to be, among other things, a possible vehicle
posible por el cual el contratista puede entregar
through which the offerer can deliver up
impurezas, su "pecados", que son tomados por el
impurities, his or her sins, which are taken by gur en o en l. Este concepto tiene un

the guru into or onto himself. This concept has a paradigma profundo en la mitologa hind.
deep paradigm in Hindu mythology. When the Cuando dioses y los demonios hicieron el
gods and demons churned the ocean in order to ocano a fin de obtener la ambrosa, Shiva trag
obtain ambrosia, Shiva swallowed the residual el veneno residual, sostenindolo en su garganta
poison, holding it in his throat and thus
y as hacindose Dios con el cuello azul.
becoming the blue-necked god. When the Cuando el nio Krishna mat el de demostracin
infant Krishna killed the stinking demoness
apestoso Ptan-quin haba tratado de matarle
Ptan-who had tried to kill him by offering him ofrecindole un pecho untado por el veneno - l
a poison-smeared breast-he did so by sucking
hizo as sorbiendo su vida de su cuerpo. Cuando
her life from her body. When her body was
su cuerpo fue quemado, el humo era dulce en el
burned, the smoke was sweet in smell; she was olor; ella fue purificada, ya que en chupar lejos
purified, for in sucking away the poison, Krishna el veneno, Krishna haba destruido sus pecados
had destroyed her sins.129
129
The twentieth-century Hindu saint Neem
Se dice que el siglo veinte Hindu saint
Karoli Baba is said to have occasionally imbibed Neem Karoli Baba ha bebido de vez en cuando
enormous amounts of food given by devotees as cantidades enormes de la comida dada por
an offering in an apparent attempt to eat their
devotos como un ofrecimiento en una tentativa
karma. A devotee explains that a very high
aparente de comer su karma. Un devoto explica
being can work with subtle vibratory patterns
que un siendo muy alto puede trabajar con
and can take from devotees patterns with which modelos vibratorios sutiles y puede tomar de
they have been stuck for this lifetime or many modelos de devotos con los cuales ellos han sido
lifetimes. In India, such karmic healers often pegados para esta vida o muchas vidas. En
work with things the devotee gives them.130 India, tales curadores karmic a menudo trabajan
Sai Baba of Shirdi, a nineteenth-century saint of con cosas que el devoto les da. 130 Sai Baba de
Maharashtra, would take coins given to him by Shirdi, un santo del siglo diecinueve de
devotees and handle them, supposedly extracting Maharashtra, tomaran monedas dadas a l por
from them negative karma. According to Charles devotos y los manejaran, supuestamente
White, he would then process this karma through extrayendo de ellos karma negativa. Segn
yogic processes.131
Charles White, l tratara entonces esta karma a
travs de procesos 131 de yogic
Two of the twelve stories of miraculous
Dos de las doce historias de curaciones
healings associated with nandamay M
milagrosas asociadas con nandamay M
contained this element of taking on of karma. contuvieron este elemento de tomando de la
For example, Gita-Di Bose, a Calcutta
karma. Por ejemplo, Gita-Di Bose, un ama de
housewife and lifetime devotee, told a story
casa de Calcuta y devoto de toda la vida, cont
about Ms healing a deadly boil or tumor on her una historia sobre Ms que cura un agua
infant brothers head.
hirviendo mortal o tumor en la cabeza de su
hermano infantil.
My brother, a few months after he was born he Mi hermano, unos meses despus de que l
got a big boil, behind his ear, big like a double naci l consigui un agua hirviendo grande,
head. The doctors said they could not do
detrs de su odo, grande como una doble
anything about it because he was too young to cabeza. Los doctores dijeron que ellos no podan
operate and he would die either way. My
hacer nada sobre ello porque l era demasiado
grandfather was so upset, he went to M and
joven para funcionar y l morira el uno o el otro
said, I am leaving this boy to you. If you wish camino. Mi abuelo estuvo tan disgustado, l fue

him to live, save him. If you wish him to die,

a M y dijo, Dejo a este muchacho a usted. Si
leave him. So he came back to the house and usted desea que l viva, slvele. Si usted desea
the baby was screaming like anything, the whole que l muera, le abandone. Entonces l volvi a
day and night. So next day M came and from la casa y el beb gritaba como algo, el da entero
the door she looked at my brother and she took y noche. Entonces al da siguiente M vino y de
him in her lap and fed him some milk. From that la puerta ella mir a mi hermano y ella le tom
day my brother had no pain. She stayed the
en su regazo y le aliment un poco de leche. A
whole day and he was sitting on her lap, nothing partir de aquel da mi hermano no tena ningn
else. In the evening she came in and entered the dolor. Ella se qued el da entero y l no se
room where my brother was sleeping with my sentaba en su regazo, nada ms. Por la tarde ella
mother. She asked everyone to leave the room entr y entr en el cuarto donde mi hermano
and told my grandfather, Just stand behind me dorma con mi madre. Ella pidi a cada uno
and dont try to look at what Im doing. And
dejar el cuarto y dijo a mi abuelo, Slo ponga
after that what she did nobody knew. She just
detrs de m y no trate de mirar lo que hago. Y
told my mother, Tomorrow morning you will despus que lo que ella no hizo a nadie saba.
get up, have your bath, and go to that certain tree Ella slo dijo a mi madre, Maana por la
and near the roots just pull out whatever comes maana usted despertar, tendr su bao, e ir a
into your hand. Grind it and make a paste and aquel cierto rbol y cerca de las races slo sacan
put it on the boil. So my mother did that and
lo que entra en su mano. Mulalo y haga una
this boil burst, the blood drained and it
pasta y pngalo sobre el agua hirviendo.
healed.And then after many years, forty-five
Entonces mi madre hizo que y este agua
years, we all went to M. And M was sitting in hirviendo se revientan, la sangre drenada y esto
Banaras and many people were sitting. All of a se cur. Y luego despus de muchos aos,
sudden M said, looking at my brother, I have a cuarenta y cinco aos, fuimos a M. Y M se
mark. One of the marks of his body is on this
sentaba en Banaras y muchas personas se
body. You know, at that time, he was supposed sentaban. De repente M dijo, mirando a mi
to die, but M scratched her own hand with a
hermano, Tengo una seal. Una de las seales
pin, on this side of her hand. And there was a
de su cuerpo est en este cuerpo. Usted sabe,
very thin mark on her hand. And still she said, entonces, se supuso que l mora, pero M
This body did not do this. It was M Kl who rasgu su propia mano con un alfiler, en este
saved him, not this body.132
lado de su mano. Y haba una seal muy delgada
en su mano. Y de todos modos ella dijo, Este
cuerpo no hizo esto. Era M Kl quin salv l,
no este cuerpo. 132
Another story which reflects this pattern
Otra historia que refleja este modelo fue
was told by Rupa Bose, a brahmachrin
contada por Rupa Bose, un devoto
devotee in Calcutta. When she and another
brahmachrin en Calcuta. Cuando ella y otro
brahmachririn were serving M, M broke her brahmachririn servan M, M rompi su dedo
toe in the bathroom, seemingly just placing it on del pie en el cuarto de bao, aparentemente slo
the floor. Rupa-Di was feeling some
colocndolo en el suelo. Rupa-Di senta un poco
responsibility for having left a bathmat in Ms de responsabilidad de haber dejado una estera de
way and felt bad about it, but her friend said,
bao del modo Ms y se sinti mal sobre ello,
Someone has fallen down or some big accident pero su amigo dijo, Alguien se ha cado o algn
has been averted by Ms taking this on in her accidente grande ha sido apartado por Ms que
own body. That evening, around midnight, a
toma esto en en su propio cuerpo. Esa tarde,
telegram came from Brindavan ashram saying alrededor de la medianoche, un telegrama vino

that a swami close to M had suffered from a

del ashram de Brindavan diciendo que un swami
burst appendix and was in critical condition.
cerca de M haba sufrido de un apndice de
Rupa-Di jumped up and said, He would have estallido y estaba en el estado crtico. Rupa-Di
died but M has taken it on her toe and he is still salt y dijo, l habra muerto pero M lo ha
alive! Apparently M did not contradict this
tomado en su dedo del pie y l todava est
assertion. Rupa-Di said that after the surgery, an vivo! Por lo visto M no contradijo esta
American doctor at the mission hospital said his aseveracin. Rupa-Di dijo que despus de la
survival was a miracle because the appendix was ciruga, un doctor americano en el hospital de
gangrenous and the patient should have died.
misin dijo que su supervivencia era un milagro
She ended the story, So that day M took that porque el apndice era gangrenoso y el paciente
on.133
debera haber muerto. Ella termin la historia,
De modo que el da M tomara esto en. 133
Ten more stories of healings associated
Ms diez historias de curaciones
with M do not explicitly mention her physically asociadas con M no la mencionan
taking on an illness. One, however, claims that explcitamente fsicamente tomando una
M directed an exchange to take place in which enfermedad. Un, sin embargo, las reclamaciones
the mother of a young man who was dying of
que M dirigi un cambio para ocurrir en que la
tuberculosis would herself vomit blood once,
madre de un joven que mora de la tuberculosis
and her son would recover. According to Gauri vomitara la sangre una vez, y su hijo se
and Sharada Chatterjee, sisters from Varanasi, recuperaran. Segn Gauri y Sharada Chatterjee,
their father was the young mans honorary uncle, hermanas de Varanasi, su padre era el to
and he begged M, saying, Please take my life honorario del joven, y l pidi M, diciendo,
and save Prahlads! You have to do it!The
Por favor tome mi vida y salve a Prahlad!
doctor said, There is no chance he will survive Usted tiene que hacerlo! El doctor dijo, No
the night. That night, the young mans mother hay ninguna posibilidad l sobrevivir la noche.
vomited blood, and his condition started
Esa noche, la madre del joven vomit la sangre,
improving. Many years later in Varanasi, M
y su condicin comenz a mejorar. Muchos aos
told Prahlad, You are here because of your
ms tarde en Varanasi, M dijo a Prahlad, Usted
uncle. He saved your life!134 In this story as est aqu debido a su to. l salv su vida!
in others, M deflected credit for the healings. 134 En esta historia como en otros, M desvi el
When thanked by devotees for saving friends
crdito de las curaciones. Cundo agradecido por
and relatives, she usually replied, No, no, no! devotos para salvar a amigos y parientes, ella por
This body didnt save him! God saved him!
lo general contestaba, No, no, no! Este cuerpo
The rest of the healings attributed to M include no le salv! Dios le salv! El resto de las
a uterine tumor, diabetes, arthritis, a tumor on curaciones atribuidas a M incluye un tumor
the spinal cord, and an ulcer. Several stories
uterino, diabetes, artritis, un tumor en la mdula
emphasized that medical doctors at first held out espinal, y una lcera. Varias historias subrayaron
no hope and later admitted it must have been a que los mdicos al principio no dieron ninguna
miracle. In the case of Shashi Bhushan Mitra, esperanza y ms tarde confesaron que debe
whose son-in-law was cured of encephalitis and haber sido un milagro. En caso de Shashi
tubercular meningitis, a doctor is reported to
Bhushan Mitra, cuyo yerno fue curado de
have said, I didnt do anything! I didnt do
encefalitis y meningitis tuberculosa, se relata que
anything! It is only Mother that did
un doctor ha dicho, No hice nada! No hice
everything!135 Such statements reflect a
nada! Slo es la Madre que hizo todo! 135
culture in which even scientists believe in the
Tales declaraciones reflejan una cultura en la
possibility of divine intervention by
cual hasta los cientficos creen en la posibilidad

extraordinary individuals.

de la intervencin divina de individuos

extraordinarios.
Most miracle stories attest to Ms
La mayor parte de historias de milagro
alleged siddhi of mind reading. In nineteen
dan testimonio a siddhi alegado de M's de la
stories, devotees said that M read their
adivinacin de pensamientos. En diecinueve
unspoken desire and fulfilled it. Five such stories historias, los devotos dijeron que M leen su
were about desires for material things. For
deseo tcito y lo realizaron. Cinco tales historias
example, Malini-Di, a brahmachrin who had eran sobre deseos de cosas materiales. Por
been with M from birth, told me, There was this ejemplo, Malini-Di, un brahmachrin quin
Bhdgavat saptah [chant to Lord Krishna]. So haba sido con M desde el nacimiento, me dijo,
M was distributing the Shrimad Bhdgavatam to haba este Bhdgavat saptah [el cntico a Seor
all the ashram girls. So she had given to
Krishna]. Entonces M distribua el Shrimad
everybody, almost. So I was standing [there]. Bhdgavatam a todas las muchachas de ashram.
and a very childish thought came into my mind Entonces ella haba dado a cada uno, casi.
that, M has given everybody the Bhdgavat and Entonces yo estaba de pie [all]. el y un
she hasnt given me one. And maybe she wants pensamiento muy infantil entr en mi mente que,
everybodys salvation but mine. You know, it M ha dado a cada uno Bhdgavat y ella no me
was a very sincere thought and suddenly I turned ha dado un. Y tal vez ella quiere cada uno es la
and she looked at me. So soon after that she salvacin, pero mo. Usted sabe, era un
went to her room and one of the girls was
pensamiento muy sincero y de repente di vuelta
feeding M. So I went to see what M was y ella me mir. Tan pronto despus de que
doing, and as I peeped in, the girl had just put a que ella fue a su cuarto y una de las muchachas
sweet in Ms mouth, you see. So she couldnt alimentaba M. Entonces fui para ver lo que
speak. M did like this, Mmmmmmm, to call M haca, y ya que mir a hurtadillas en, la
me. Then the girl turned around to see who it
muchacha acababa de poner un caramelo en la
was. So she came out, and she said, M is
boca Ms, usted ve. Entonces ella no poda
calling you.
hablar. A M realmente le gust esto,
"Mmmmmmm", llamarme. Entonces la
muchacha gir para ver a quin era. Entonces
ella sali, y ella dijo, M le llama.
So I went in and the first thing M said
Entonces entr y la primera cosa que M dijo es,
is,Malini, its not like that. And she held out Malini, esto no parece a esto. Y ella sostuvo
two Shrimad Bhdgavatam books in front of me. dos Shrimad Bhdgavatam libros delante de m.
One was an old hardbound book and one was a Uno era un viejo libro encartonado y uno era una
new paperback. She held both of them in front of nueva edicin en rstica. Ella sostuvo a ambos
me in two different hands and she said, Okay, delante de m en dos manos diferentes y ella
now choose which one you would like to take. dijo, Bien, ahora elija qu le gustara tomar.
So I chose the old hardbound one [because Entonces eleg el viejo encartonado un [porque
it will last longer]. And M was extremely
esto durar ms largo]. Y M estuvo sumamente
pleased. And she said, I had run out of these
contento. Y ella dijo, Yo me haba quedado sin
books. That is the reason why I couldnt give it estos libros. Es la razn por qu yo no poda
to you.136
darla a usted. 136
A second story of material needs being
Una segunda historia de necesidades
fulfilled was told by Prvat Banerji, an elderly materiales realizadas fue contada por Prvat
householder devotee in Calcutta.
Banerji, un devoto de cabeza de familia mayor
en Calcuta.

I was once at the Banaras ashram and a devotee Yo era una vez en el ashram de Banaras y un
of Ms said, You have to serve people their
devoto de Ms dijo, Usted tiene que servir a la
lunch. So I started serving, but then I started
gente su almuerzo. Entonces comenc a servir,
feeling very, very hungry, in fact so hungry that I pero entonces comenc a sentirme muy, muy
said to myself, I cannot serve anymore. You hambriento, de hecho tan hambriento que dije a
know tears nearly sprang from my eyes. Then I m, No puedo servir ms. Usted sabe que los
set the bucket down and sat down and I was
rasgones casi saltaron de mis ojos. Entonces dej
talking to myself, berating M, saying, You are el balde y me sent y yo diriga a m, reprobando
a mother, arent you, cant you see that I am
M, diciendo, Usted es una madre, no son
hungry? And at that instant, just from
usted, puede usted no ver que tengo hambre? Y
en aquel instante, slo de
upstairs someone called to me, saying, Please arriba alguien llam a m, diciendo, Por favor
give Prvat her lunch immediately, because
d a Prvat su almuerzo inmediatamente,
shes very hungry!137
porque ella tiene mucha hambre! 137
Other stories in this category also
Otras historias en esta categora tambin
involved reading devotees desires for gifts and implicaron leer los deseos de los devotos de
for food or drink. They seem to be saying that regalos y de la comida o bebida. Parece que ellos
Ms compassion extends beyond the spiritual dicen que la compasin Ms se extiende ms
into the mundane. Devotees believe that M
all del espiritual en el mundano. Los devotos
cares about all of their needs, however trivial. creen que M se preocupa por todas sus
Classic texts on the guru say that gurus give their necesidades, sin embargo triviales. Los textos
devotees everything, both worldly riches, bhukti, clsicos en el gur dicen que los gures dan a
and spiritual riches or liberation, mukti.138
sus devotos todo, tanto riqueza mundana, bhukti,
como riqueza espiritual o liberacin, mukti.138
Three stories of mind reading involved
Tres historias de "la adivinacin de
devotees desiring Ms darshan. For example, pensamientos" implicaron el deseo de los
Krishna Bhattacharya, a householder devotee
devotos Ms darshan. Por ejemplo, Krishna el
from Varanasi, told this story: One day
Bhattacharya, un devoto de cabeza de familia de
something was going on in Puri, some kind of Varanasi, cont esta historia: un da algo
religious exposition of religious kings. Mother continuaba en Puri, una especie de exposicin
was sitting silently. And all of a sudden she stoodreligiosa de reyes religiosos. La madre se
on her feet and ran down the ashram and ran to sentaba silenciosamente. Y de repente ella
some place. And everybody was saying, What estuvo de pie a sus pies y agot el ashram y
has happened? Mother is running so speedily! corri a algn lugar. Y cada uno deca, Qu ha
Then we all came to know that a small girl who pasado? La madre corre tan rpidamente!
could not walk because of polio, she was
Entonces vinimos para saber que una pequea
weeping to see Mother, sitting silently in her
muchacha que no poda andar debido a la polio,
house, weeping all the time. And Mother went to ella lloraba para ver a la Madre, sentndose
her and put her in a wheelchair, and took her to silenciosamente en su casa, llorando todo el
her place. Mother did not know this girl. And
tiempo. Y la Madre fue a ella y la puso en una
this girl, from the age of three could recite all the silla de ruedas, y la tom a su lugar. La madre no
verses from the Bhagavad Gt, at so small an conoca a esta muchacha. Y esta muchacha, de la
age.139
edad de tres podra recitar todos los versos del
Bhagavad Gt, en una edad 139 tan pequea
This story emphasizes that M answered

Esta historia subraya que M contest la

the call of someone who was not a disciple. It llamada de alguien que no era un discpulo. Esto
implies that she was able to hear this longing
implica que ella era capaz de or este deseo
because the girl, herself, was somewhat
porque la muchacha, ella misma, era algo
extraordinary.
extraordinaria.
Four mind reading stories were about
Cuatro historias "de adivinacin de
devotees who secretly wished to touch M,
pensamientos" eran sobre devotos que en secreto
which was technically not allowed. In fact,
desearon tocar M, que no fue tcnicamente
nondevotees often remarked that there seemed to permitido. De hecho, los no devotos a menudo
be an army of brahman ladies around M
comentaban que pareci haber un ejrcito de
repeating one mantra over and over, Dont
seoras de bracmn alrededor de M que repite
touch Ma!140 Lalita Kumar, a householder
que un mantra repetidas veces, No toca a la
devotee in Kankhal, told two stories about this, mam! 140 Lalita Kumar, un devoto de cabeza
one involving her and one another devotee:
de familia en Kankhal, cont dos historias sobre
There is one thing I dont know if I should tell esto, una implicacin de ella y el uno al otro
you or not. But one day in Banaras I had this
devoto: hay una cosa que no s si yo debera
feeling. I said to myself, You know, we call her decirle o no. Pero un da en Banaras yo tena este
Mother, and yet we cant run and put our arms sentimiento. Dije a m, Usted sabe, llamamos a
around her, put our heads in her lap, do all the su Madre, y an nosotros no podemos dirigir y
things we want to. We are always doing pranm poner nuestras armas alrededor de ella, poner a
[bowing in respect] at a distance. So I was
nuestras cabezas en su regazo, hacer todas las
sitting outside Mothers room in Varanasi
cosas a las cuales queremos. Siempre hacemos
ashram and one of the girls was inside. She came pranm [doblndonos en el respeto] a una
out and M was sitting on her cot and she looked distancia. Entonces yo sentaba el cuarto de la
out like this through the doorway and she
Madre exterior en el ashram de Varanasi y una
motioned me in like this. So I went in and then de las muchachas era dentro. Ella sali y M se
she motioned to me to close the door. So I closed sentaba en su cuna y ella mir fuera como esto
it and, you know, she put her arms around me por la entrada y ella me hizo seas en el parecido
like this, and I put my head in her lap and she
esto. Entonces entr y luego ella hizo seas a m
put her arms around me and she hugged me
para cerrar la puerta. Entonces lo cerr y, usted
tight. Then she smiled at me and said, Aap tik sabe, ella puso sus armas alrededor de m como
haP. Everything is alright? It was such ecstasy, esto, y puse a mi cabeza en su regazo y ella puso
I cant tell you.
sus armas alrededor de m y ella me abraz
apretado. Entonces ella se ri de m y dijo, Aap
tik haP. Todo es alright? Era tal xtasis, no
puedo decirle.
There was a Swiss girl. She had seen a flash of Haba una muchacha suiza. Ella haba visto un
Mothers photograph on television and came
destello de la fotografa de la Madre por la
rushing to India to look for her. And I happened televisin y vino apresurando hacia India a
to be in Kanpur when she came for the first time, buscarla. Y result estar en Kanpur cuando ella
in her tight jeans and sweater, looking very hip. vino por primera vez, en sus vaqueros apretados
And she said to the translator, I have seen this y suter, mirando muy la cadera. Y ella dijo al
picture of Mother and I want to be accepted by traductor, He visto que este cuadro de la Madre
Mother. And you know, somebody started
y quiero ser aceptado por la Madre. Y usted
translating and mother told them to stop. She
sabe, alguien comenz a traducir y la madre les
looked deep into her eyes and she took off the dijo pararse. Ella pareci profunda en sus ojos y
garland she was wearing and threw it so casually ella quit la guirnalda ella la llevaba y lanz tan

to land around her neck. And the girl had tears por causalidad para aterrizar alrededor de su
streaming down her face when she said, Am I cuello. Y la muchacha tena rasgones que
accepted? And Mother did this [patting her
derraman abajo su cara cundo ella dijo, Soy
head]. And after a few months she wanted a
aceptado? Y la Madre hizo esto [caricia de su
name. And M gave her the name Krishna Priya. cabeza]. Y despus de unos meses ella quiso un
And she wanted to touch Mothers feet, she told nombre. Y M le dio el nombre Krishna Priya. Y
me later. And nobody is allowed to touch
ella quiso tocar los pies de la Madre, ella me dijo
Mothers feet. And M was walking up and
ms tarde. Y a nadie le permiten tocar los pies de
down the veranda and she came and she put her la Madre. Y M andaba de arriba abajo la
foot out and said, Nurse, there is something in veranda y ella vino y ella sac su pie y dijo,
my foot. And then there sat Krishna Priya,
Enfermera, hay algo en mi pie. Y luego all
holding her lotus feet in her hands. M said, If sent Krishna Priya, sosteniendo sus pies de loto
you really want something, it doesnt take a
en sus manos. M dijo, Si usted realmente
moment to get it. It is in the wanting.141
quiere algo, no se necesita un momento para
conseguirlo. Est en el deseo. 141
In these two stories we again see that M
En estas dos historias otra vez vemos que
circumvents ashram rules when the devotees
M burla reglas de ashram cuando el deseo del
desire is strong enough. In the story of the Swiss devoto es bastante fuerte. En la historia de la
woman, M seems to be saying that she is
mujer suiza, parece que M dice que la obligan a
compelled to respond to her devotees earnest responder a los deseos serios de sus devotos.
desires. Put one way, Ms kheyla responded to Ponga un camino, Ms el kheyla respondi a
a pure longing for God.
un deseo puro de Dios.
A final mind-reading story, related to the
Una historia de telepata final,
prohibition against touching M, was told to me relacionada con la prohibicin de tocar M, fue
by an elderly brahmachrin woman who ran up contada a m por una mujer brahmachrin
to me at the Kankhal ashram when I was about mayor que acudi a m en el ashram de Kankhal
to leave to catch a train to Varanasi. She said, I cuando estuve a punto de marcharme para
must tell you this story before you go! One day agarrar un tren a Varanasi. Ella dijo, Debo
when I was a young woman, I was drawn to
contarle esta historia antes de que usted vaya!
meet Mother. I went to where she was staying in Un da cuando yo era una mujer joven, fui
Brindavan and as soon as I saw her I was filled atrada para encontrar a la Madre. Fui a donde
with devotion. I began to throw myself at the
ella se quedaba en Brindavan y tan pronto como
feet of Mother. It was natural. But some girls
la vi estuve lleno del lealtad. Comenc a
near Mother chastised me, saying, No one is
lanzarme en los pies de Madre. Era natural. Pero
allowed to touch Mothers feet!That night I had algunas muchachas cerca de la Madre me
a dream. In the dream M was sitting so sweetly castigaron, diciendo, A nadie le permiten tocar
on a cot in a beautiful garden. When I
los pies de la Madre! Esa noche yo tena un
approached her, she garlanded me with a mala of sueo. En el sueo M se sentaba tan
flowers and motioned for me to touch her feet, dulcemente en una cuna en un jardn hermoso.
which I did. I awoke with a beautiful feeling. It Cuando me acerqu a ella, ella garlanded m con
was so sweet. Many years later I was preparing un mala de flores e hice seas para m para tocar
for M to visit the house of my elder brother in sus pies, que hice. Despert con un sentimiento
Calcutta. When M arrived, she seated herself on hermoso. Era tan dulce. Muchos aos ms tarde
a cot in the midst of my brothers beautiful
yo me dispona para M a visitar la casa de mi
garden. M beckoned me forward. She took the hermano mayor en Calcuta. Cuando M lleg,
mala from around her neck and placed it around ella se asent en una cuna en medio del jardn

my neck. Then M said, Isnt there something

else you long for? She pointed to her feet. I
pranmed to touch Ms feet. I was full of
amazement.142

hermoso de mi hermano. M me llam con secas

adelante. Ella tom el mala de todo su cuello y
lo coloc alrededor de mi cuello. Entonces M
dijo, No est all algo ms usted mucho tiempo
para? Ella seal a sus pies. Yo pranmed para
tocar pies Ms. Yo estaba lleno del asombro 142

Nine miracle stories involved Ms

Nueve historias de milagro implicadas
appearance in dreams to initiate devotees,
aparicin Ms en sueos para iniciar a devotos,
console them, or give them direction, considered consolarlos, o darles la direccin, consideraron
one of the indicators of sainthood within the
uno de los indicadores de la santidad dentro de la
Hindu tradition. Two devotees told stories of
tradicin hind. Dos devotos contaron historias
being given mantra initiation by M in a dream de ser dados la iniciacin de mantra por M en
and then checking with M afterward and having un sueo y luego concordar con M despus y
her confirm that she had indeed given it to them tenerla confirman que ella en efecto lo haba
and that they should repeat the mantra. In the
dado a ellos y que ellos deberan repetir el
second case, Rupa Visvanathan, a householder mantra. En el segundo caso, Rupa el
devotee, told of receiving a mantra from M in a Visvanathan, un devoto de cabeza de familia,
dream, but she told herself that it was simply her cont de recibir un mantra de M en un sueo,
subconscious wanting to be close to M, and
pero ella se dijo que era simplemente su deseo
ignored it. Nine years later she had a second
subconsciente de estar cerca de M, y no hizo
dream in which M chastised her for not
caso de ello. Nueve aos ms tarde ella tena un
repeating the mantra. This dream moved her to segundo sueo en el cual M la castig de no
talk to M about both dreams. M asked if she repetir el mantra. Este sueo la movi para
had been repeating the mantra, and she replied dirigirse a M sobre ambos sueos. M pregunt
that she had not because she already had a
si ella haba estado repitiendo el mantra, y ella
mantra from another guru, and she had thought contest que no tena porque ella ya tena un
the dream was just her subconscious longing.
mantra de otro gur, y ella haba credo que el
M said, No, I came to you and I have given
sueo era slo su deseo subconsciente. M dijo,
you a mantra. It was wrong of you not to have No, vine a usted y le he dado un mantra. Era
chanted it. You had better start doing it.143
incorrecto de usted no haberlo cantado. Usted
debera comenzar a hacerlo. 143
It seems that M, as well as her devotees,
Parece que M, as como sus devotos,
took her appearance in their dreams seriously. tom su aspecto en sus sueos seriamente. Segn
According to Wendy Doniger OFlaherty, Indian Wendy Doniger OFlaherty, el indio pens
thought typically considers events which occur tpicamente considera acontecimientos que
in dreams as real and objective as the hard facts ocurren en sueos tan verdaderos y objetivos
of waking life, and some Indian philosophers como los hechos difciles de la vida despierta,
consider dreaming more real than waking.144 y algunos filsofos indios consideran soar ms
Another story reinforces this impression. Rupa verdadero que el despertar 144 de Otra historia
Bose, a brahmacharinl from Calcutta, while
refuerza esta impresin. El Rupa Bose, un
reading a book on Ramakrishna, had a dream in brahmacharinl de Calcuta, leyendo un libro
which M and Shri Ramakrishna stood near her sobre Ramakrishna, tena un sueo en el cual M
window. Ramakrishna told M something, and y Shri Ramakrishna estuvieron de pie cerca de su
M began embracing Rupa. M was embracing ventana. Ramakrishna dijo a M algo, y M
me in her bosom, a very close embrace that I had comenz a abrazar Rupa. M me abrazaba en

the feeling of the touch of M also, she said.

su pecho, un abrazo muy cercano que yo tena el
She wrote to M of the dream, and when she
sentimiento del toque de M tambin, dijo ella.
visited M in Calcutta, Didi told her that M had Ella escribi a M del sueo, y cuando ella visit
responded to Rupas letter by saying, Didi, this M en Calcuta, Didi le dijo que M haba
body has given a special embrace to Rupa and respondido a la carta de Rupa diciendo, Didi,
this is the first portion of her spiritual
este cuerpo ha dado un abrazo especial a Rupa y
awakening. When she saw her, M said, Now, esto es la primera parte de su despertamiento
you remember this incident every day four
espiritual. Cuando ella la vio, M dijo, Ahora,
times, once in the morning, once in the
usted recuerda este incidente cada da cuatro
afternoon, once in the evening, and once before veces, una vez por la maana, una vez por la
you go to bed. Now dont forget that. Rupa told tarde, una vez por la tarde, y una vez antes de
me, But it would be a lie if I say that I always que usted se acueste. Ahora no olvide esto.
remember. I try to remember at least once at Rupa me dijo, Pero sera una mentira si digo
night but sometimes I forget.145
que siempre recuerdo. trato de recordar al
menos una vez por la noche pero a veces olvido.
145
Four interviews contain stories of Ms
Cuatro entrevistas contienen historias de
appearance in visions, thus being in two places la aparicin Ms en visiones, que as estn en
at once. Two women saw M in their bedrooms dos sitios inmediatamente. Dos mujeres vieron
at night, and one man saw her at his fathers
M en sus dormitorios por la noche, y un
deathbed. A classic story of Ms ability to be hombre la vio en el lecho de muerte de su padre.
two places at once was told by a eighty-twoUna historia clsica de la capacidad Ms de ser
year-old woman, Aparna-Di, a householder
dos sitios inmediatamente fue contada por una
devotee in Kankhal ashram.
mujer de ochenta y dos aos, Aparna-Di, un
devoto de cabeza de familia en el ashram de
Kankhal.
I was very fashionable. I had gone to Europe in Yo era muy de moda. Yo haba ido a Europa en
1938 with my husband, Dr. Subosh Altekar. He 1938 con mi marido, el doctor Subosh Altekar.
had gone only to meet professors there. I used to l slo haba ido para encontrar a profesores all.
see many shops. I had gotten some books in
Yo sola ver muchas tiendas. Yo haba
Delhi. I was a very literary person. I dont know conseguido algunos libros en Delhi. Yo era una
how Mother did this. In my heart, I loved to
persona muy literaria. No s como la Madre hizo
dress well. This was Mothers work. When
esto. En mi corazn, am vestirme bien. Esto era
people used to come to visit me, they would say, el trabajo de la Madre. Cundo la gente sola
Do no mahtmas come to this district? I said, venir para visitarme, ellos diran, Haga
I would like to know that myself. One
ningunos mahtmas vienen a este distrito? Dije,
Ayurvedic doctor came and said One Mtji has Me gustara saber que yo mismo. Un doctor
come. I asked, Can you arrange for me to get Ayurvedic vino y dijo que Un Mtji ha
there? He told me it was across the river but he venido. Pregunt, Puede usted pedir que yo
could arrange it. My husband said, What has me ponga all? l me dijo que era a travs del
happened to you? You want to change your
ro pero l podra arreglarlo. Mi marido dijo,
clothes? But it was all arranged.It was a very Qu ha pasado a usted? Usted quiere
difficult trip. Crossing the Ganges was alright, cambiarse de sus ropas? Pero fue todo
but on the other side it was not a proper road.
arreglado. Era un viaje muy difcil. El cruce de
The last seven miles were by bullock cart. It was Ganges era alright, pero al otro lado no era un
bumping and lurching. I thought I would fall. I camino apropiado. ltimas siete millas eran por

was thinking, Such a hard trip. I am having

el carro de toro castrado. Esto chocaba y daba
pain. Is the mahtma that great?Then I noticed tumbos. Yo crea que me caera. Yo pensaba,
a lady walking in the front of the cart. She was Un viaje tan difcil. Tengo el dolor. Es el
holding onto the cart, steadying it with her hand. mahtma lo que grande? Entonces not a una
As soon as we reached the proper place, no lady seora que anda delante del carro. Ella sostena
was there. I had only seen her from the back.
en el carro, estabilizndolo de su mano. Tan
pronto como alcanzamos el lugar apropiado,
ninguna seora estaba all. Yo slo la haba visto
de la espalda.
Mtj gave me time at 11 A.M. I went to her
Mtj me dio el tiempo a las 11:00. Fui a ella y
and she asked me, You want to talk about
ella me pregunt, Usted quiere hablar de
something? I didnt have anything to say, but in algo? Yo no tena nada para decir, pero en mi
my heart she told me to say, Yes, Mother, I
corazn ella me dijo decir, S, Madre, quiero
want to say something. When I started to talk, decir algo. Cuando comenc a hablar, ella dijo,
she said, Come in the back room. She turned Venga al cuarto trasero. Ella dio vuelta y me
and asked me to follow. When I saw her from pidi seguir. Cuando la vi por detrs, reconoc
behind, I recognized that she was the lady who que ella era la seora que haba estabilizado mi
had steadied my cart. I said, M, I saw you
carro. Dije, M, le vi por detrs, agarrando mi
from behind, catching my chariot. She said,
carro. Ella dijo, Vio usted esto? Dije, S,
Did you see that? I said, Yes, you are the
usted es la misma persona. Comenc a gritar y
same person. I began to cry and I said, I have dije, Le he visto agarrar mi carro. Usted? Ella
seen you catch my cart. Did you? She said,
dijo, S. Cmo me reconoci usted? Los
Yes. How did you recognize me? Tears came rasgones vinieron a mis ojos. Slo haba los
to my eyes. There were only tears. I was feeling rasgones. Yo me senta muy puro y fresco.
very pure and fresh. Then Mother said, You are Entonces la Madre dijo, Usted se queda aqu
staying here for some time? I said, Yes, some durante algn tiempo? Dije, S, algunos das.
days. From that day I never liked comfortable A partir de aquel da nunca me gust la vida
living. I only wanted to reach there to be with cmoda. Slo quise alcanzar all para estar con
her.146
ella 146
Most interesting are the miraculous
Ms interesante son los acontecimientos
events associated with M after her death,
milagrosos asociados con M despus de su
including her appearance in dreams and other
muerte, incluso su aspecto en sueos y otras
manifestations of her presence. One of the
manifestaciones de su presencia. Una de las
questions that I asked most of the devotees I
preguntas que pregunt a la mayor parte de los
interviewed was How have things been since devotos que entrevist era Cmo han sido las
Ms samdhi? This question evoked miracle cosas desde Ms samdhi? Esta pregunta
stories related to her presence in dreams or
evoc historias de milagro relacionadas con su
visions since her death, discussions of how
presencia en sueos o visiones desde su muerte,
nothing had changed, and, less frequently, stories discusiones de como nada haba cambiado, y,
of loneliness and despair.147
menos con frecuencia, las historias de la soledad
y desesperacin 147
Several stories relate Ms appearance in
Varias historias relacionan la aparicin
dreams and through her pictures since her death. Ms en sueos y por sus cuadros desde su
Narendranath Bose, a young businessman
muerte. El Narendranath Bose, un devoto de
devotee who had known M since birth, said the hombre de negocios joven que haba sabido M
house in which I was staying was in the process desde el nacimiento, dijo la casa en la cual yo

of being built when M took samdhi. He was a me quedaba estaba en el proceso de ser
student in Boston at that time. Soon after Ms construido cuando M tom samdhi. l era un
death, he said: I was in Boston and had no
estudiante en Boston entonces. Pronto despus
knowledge of what our new house [in Calcutta] de la muerte de M's, l dijo: yo estaba en
looked like inside, much less what my bedroom Boston y no tena ningn conocimiento de lo que
was going to look like. But I had a dream that I nuestra nueva casa [en Calcuta] pareci dentro,
am in a home which today resembles our home, mucho menos a qu mi dormitorio iba a parecer.
but at that time I had no idea. And in the dream Pero yo tena un sueo que estoy en una casa que
we were having the griha pravesh, you know, hoy se parece a nuestra casa, pero entonces no
the housewarming, the blessing. And I was in
tuve ni idea. Y en el sueo tenamos el griha
that house and there was this really little woman pravesh, usted sabe, la inauguracin de una casa,
who kept following me. She was wearing her
la bendicin. Y yo estaba en aquella casa y haba
sari over her face and shes following me. I go esta realmente pequea mujer que se qued
over the whole building and come into my room siguiente de m. Ella llevaba su sari sobre su cara
and sit on the bed. She follows me and comes in y ella me sigue. Reviso el edificio entero y entro
and sits next to me. And its pretty unusual in
en mi cuarto y me siento en la cama. Ella me
India for a woman to do that and I say, For
sigue y entra y se sienta al lado de m. Y es
Gods sake, why are you following me? Dont bastante extrao en India para una mujer hacer
you have any shame? And as I turned my face esto y digo, Por Dios, por qu me sigue usted?
toward her, this woman took off her veil and it No tiene usted alguna vergenza? Y ya que
was M, M as she was in her thirties and
gir mi cara hacia ella, esta mujer quit su velo y
forties. And she looked at me and smiled. What I era M, M como ella era en sus aos treinta y
remember distinctly from the dream was the
aos cuarenta. Y ella me mir y sonri. Lo que
pattern on the marble floor and where the bed recuerdo claramente el sueo era el modelo en el
was placed. Today if you walk into my room, the suelo de mrmol y donde la cama fue colocada.
marble floor and the bed are exactly the same. Hoy si usted anda en mi cuarto, el suelo de
mrmol y la cama son exactamente el mismo.
What can you say? You cannot relate it to the
Qu puede usted decir? Usted no puede
subconscious because it is not an experience that relacionarlo con el subconsciente porque no es
I have had before. My explanation is this. You una experiencia que he tenido antes. Mi
know, this was her way of showing me that what explicacin es esto. Usted sabe, esto era su modo
she meant was eternal and, just because she was de mostrarme que lo que ella quiso decir era
not able to be present in her physical
eterno y, slo porque ella no era capaz de estar
manifestation, did not change anything.148
presente en su manifestacin fsica, no cambi
nada 148
Swami Samatananda, an chrya, or
El Swami Samatananda, un chrya, o
teacher, at Ms ashram in Calcutta, told me that profesor, en el ashram Ms en Calcuta, me dijo
Ms picture is full of her presence since her
que el cuadro Ms est lleno de su presencia
death.
desde su muerte.
This photograph has worked wonders. If you Esta fotografa ha trabajado maravillas. Si
keep this picture in your house for one month, usted guarda este cuadro en su casa durante un
praying M, let me see some miracle, I give mes, rezando M, me dejan ver algn milagro,
you my word, you will see some miracle. It is le doy mi palabra, usted ver algn milagro. Esto
working wonders. There was a little boy of nine trabaja maravillas. Haba un pequeo muchacho
years. He keeps Ms photograph and tells M de nueve aos. l guarda la fotografa de M's y
things and M laughs with him. M talks to him dice cosas M y risas de M con l. M se dirige

and gives him guidance. All from the

a l y le da la direccin. Todos de la
photograph.149
fotografa. 149
Two stories claim that Ms scent and her
Dos historias afirman que olor de M's y
energy manifested after her death in the home of su energa manifestada despus de su muerte en
a devotee. One story related Ms alleged
la casa de un devoto. Una historia estuvo
appearance since her death in person two months relacionada Ms aleg el aspecto desde su
before the interview. Rajkumar Roy, a successful muerte en la persona dos meses antes de la
Calcutta businessman, met with me in a building entrevista. Rajkumar Roy, un hombre de
he had constructed in his garden in preparation negocios de Calcuta afortunado, se encontr
for a visit from M in 1974. Shri Roy said that conmigo en un edificio que l haba construido
since Ms samdhi, devotees had been
en su jardn en la preparacin para una visita de
continuing to gather for Samyam Vrata in
M en 1974. Shri Roy dijo que desde Ms
Kankhal every November. This past November, samdhi, los devotos haban estado siguiendo
however, his family and ten or twelve others had juntndose para Samyam Vrata en Kankhal cada
decided to spend the time in retreat in his
noviembre. Esto el noviembre pasado, sin
country house an hour outside Calcutta, which embargo, su familia y diez o doce otros haban
has a large kutir built for M where M had
decidido pasar el tiempo en la marcha atrs en su
stayed in 1975. M had promised to return there casa de campo una hora fuera de Calcuta, que
but had not. The story goes that one morning on hace construir kutir grande para M donde M se
the fifth day of the vrata the group was
haba quedado en 1975. M haba prometido
meditating in Ms hall in the kutir. A young
volver all, pero no tena. La historia va que una
woman cook, Mena, who was a friend of the
maana durante el quinto da del vrata el grupo
family but had never met M, was sitting and
meditaba en el pasillo Ms en el kutir. Un
preparing vegetables on the floor of the veranda cocinero de mujer joven, Mena, que era un
attached to Ms kutir. She heard a womans
amigo de la familia, pero nunca haba
voice asking, What are you doing? and
encontrado M, se sentaba y preparaba verduras
replied, thinking that it was Shri Roys wife, I en el fondo de la veranda atada a Ms kutir. Ella
am cutting vegetables. The woman spoke again, oy la peticin de voz de una mujer, Qu hace
saying, Come with me. I will take you there. usted? y contest, creyendo que era la esposa
Mena didnt look up, still thinking it was Mrs. de Shri Roy, Corto verduras. La mujer habl
Roy. Then the woman said, Do you hear? Get otra vez, diciendo, Venga conmigo. Le tomar
up. Ill take you there. Come with me. Then
all. Mena no alz la vista, en ninguna parte
Mena saw the womans feet were not Mrs. Royscreyendo que era la Sra Roy. Entonces la mujer
feet, and she realized that M had come. She
dijo, Oye usted? Despertar. Le tomar all.
grabbed Ms legs, crying M, M, Ma! M Venga conmigo. Entonces Mena vio que los
took her arm, lifted her up, and took her to the pies de la mujer no eran los pies de la Sra Roy, y
kutir. Rajkumar Roy and the group meditating ella realiz que M haba venido. Ella agarr
heard a big bang at the door, and Mena entered, piernas Ms, gritando M, M,
fell down on the floor, and crawled with her arm Massachusetts! M tom su brazo, la levant, y
extended as if trying to grab something. She
la tom al kutir. Rajkumar Roy y la meditacin
seemed in a trance. When she came out of it, she de grupo oyeron un Big bang en la puerta, y
told everyone that M had brought her in and
Mena entrado, hicieron mal el suelo, e hirvieron
then had moved toward her photograph at the
en su brazo ampliado como si tratando de agarrar
front of the hall and vanished into the
algo. Ella pareci en un trance. Cuando ella sali
picture.150 Shri Roy believes that M thus kept de ello, ella dijo a cada uno que M la haba
her promise to return and demonstrated to her hecho entrar y luego se haba movido hacia su

devotees that death could not come between

them.

fotografa por delante del pasillo y haba

desaparecido en el cuadro 150 Shri Roy cree que
M as guard su promesa de volver y demostr
a sus devotos que la muerte no poda venir entre
ellos.
Within the context of the extraordinary
Dentro del contexto de las capacidades
abilities of a Hindu saint, it is considered quite extraordinarias de un santo hind, se considera
ordinary to hear of saints whose presence is felt completamente ordinario para or de santos cuya
as strongly or more strongly after their death. It presencia es sentida como fuertemente o ms
is as if physical death does not inhibit the saint fuertemente despus de su muerte. Es como si la
from making his or her presence known and, in muerte fsica no inhibe al santo de hacer su
fact, may free them up to do transformative
presencia conocida y, de hecho, puede liberarlos
work. From the perspective of the science of
hasta hacen el trabajo de transformative. Desde
yoga, it is a commonplace occurrence that can be el punto de vista de la ciencia del yoga, es un
explained. In Autobiography of a Yogi,
acontecimiento trivial que puede ser explicado.
Yogananda relates a conversation between
En la Autobiografa de un Yogui, Yogananda
himself and his dead guru. Yukteswar explains, relaciona una conversacin entre l y su gur
according to the science of yoga, how he can
muerto. Yukteswar explica, segn la ciencia del
now materialize and dematerialize his astral
yoga, como l puede materializarse ahora y
body at will.151
dematerialize su cuerpo astral en la voluntad
The remaining stories of miraculous
Las historias restantes de
events associated with M are stories of
acontecimientos milagrosos asociados con M
protecting devotees from danger, demonstrations son historias de proteger a devotos de peligro,
of the siddhi of knowing the past, present, and demostraciones del siddhi de saber el pasado,
future of her devotees, materializing objects, and presente, y futuro de sus devotos, materializando
helping devotees find things that were lost. In objetos, y ayudando a devotos a encontrar cosas
nine stories, M is said to have protected
que fueron perdidas. En nueve historias, se dice
devotees from danger. For instance, she is
que M ha protegido a devotos del peligro. Por
reported to have saved one devotee from being ejemplo, se relata que ella ha salvado a un
eaten by a tiger, another from being bitten by a devoto de ser comido por un tigre, el otro de ser
snake, and two others from being killed on a
mordido por una serpiente, y dos otros de ser
train, and she protected others from being raped, matado en un tren, y ella protegi a otros de ser
killed in war, or drowned. Four of the stories
violada, matado con la guerra, o se ahog.
claim that M knew that these catastrophes were Cuatro de las historias afirman que M saba que
happening and intervened from afar. For
estas catstrofes pasaban e intervinieron desde
example, Swami Brahmananda, who told of his lejos. Por ejemplo, Swami Brahmananda, quin
brush with an enormous snake, said, M was in cont de su cepillo con una serpiente enorme,
Puri at the time with her mother. There M was dijo, M estaba en Puri entonces con su madre.
telling two others, I am seeing one of the boys All M deca a dos otros, Veo que uno de los
has been attacked by a snake, but he is alright. muchachos ha sido atacado por una serpiente,
Of course, this is a miracle, no doubt, because pero l es alright. Por supuesto, esto es un
these things are thousands of miles away. But
milagro, sin duda, porque estas cosas estn miles
still, she had an eye, she could tell whatever you de millas lejos. Pero de todos modos, ella tena
are doing.152 In the other three stories, M said un ojo, ella podra decir lo que usted hace. 152
that she saw the disaster as it was happening or En las otras tres historias, M dijo que ella vio el
indicated later that she knew about it. The latter desastre ya que esto pasaba o indic ms tarde

version occurs in a story by Pushpa Banerji, a que ella saba sobre ello. La versin ltima
housewife from Calcutta: In the year of 1964, ocurre en una historia por Pushpa Banerji, un
my husband and I and two children and mother- ama de casa de Calcuta: En el ao de 1964, mi
in-law and sister-in-law went to the ashram at marido y yo y dos nios y suegra y cuada
Ranaghat by car to have our first darshan of M. fuimos al ashram en Ranaghat en coche para
M was coming there the next day. We were
tener nuestro primer darshan de M. M vena
asked to cook because we were brahmans and all all al da siguiente. Nos pidieron cocinar porque
the people will come and have Ms darshan the ramos bracmanes y toda la gente vendr y
next day. So we prepared the meal. The next tendr Ms darshan al da siguiente. Entonces
day, M [was very pleased] and called me and preparamos la comida. al da siguiente, M
my family inside and gave a mala [a garland] to [estaba muy contento] y llam m y mi familia
all five of us. After that M left that place.
dentro y dio un mala [una guirnalda] a todos los
cinco de nosotros. Despus de esto M dej
aquel lugar.
My mother-in-law asked if she could go to
Mi suegra pregunt si ella podra ir a Navadwip.
Navadwip. We went there. When we were
Fuimos all. Cuando volvamos desde all, nos
returning from there, we stopped and my
paramos y mi marido fue para encontrar al
husband went to find the boatman. Then the car barquero. Entonces el coche pas abajo el banco
slipped down the bank into the water. My
en el agua. Mi marido, hija, y el conductor
husband, daughter, and the driver came out of salieron del coche. Mi madre la hija en la ley,
the car. My mother in-law, eldest daughter,
mayor, cuada, y permanec en el coche. Fuimos
sister-in-law, and I remained in the car. We were pegados dentro del coche. Mi suegra dijo,
stuck inside the car. My mother-in-law said, We Vamos a ahogarnos! Pero dije, Ms mis
are going to drown! But I said, Ms mis are estn aqu. No podemos ahogarnos. Un barco
here. We cannot drown. A boat came by. The adquiri. El piloto vio el coche hundido.
pilot saw the sunken car. So he came near by and Entonces l vino cerca y mi marido que podra
my husband who could swim under water swam nadar bajo el agua nad al coche y abri la
to the car and opened the door and pulled out my puerta y sac el cuerpo de mi hija y el cuerpo de
daughters body and my sister-in-laws body, my mi cuada, mi cuerpo, y el cuerpo de su madre.
body, and his mothers body. We were all filled Fuimos todos llenados con el agua.
up with water.
After an hour we regained consciousness. How Despus de una hora recobramos el
can the people who have been under water for an conocimiento. Cmo puede la gente que ha
hour not be dead? I thought, We cant die, no estado bajo el agua durante una hora no estar
harm will come to us. Ms mis are with us. muerta? Yo pensaba, No podemos morir,
After we all gained consciousness, we couldnt ningn dao vendr a nosotros. Los M's mis
move because we didnt have any saris on. So estn con nosotros. Despus de que ganamos el
we stayed the night in that village. We were sick conocimiento, no podamos movernos porque no
and vomiting for two days. We sent a message to tenamos ningn sari en. Entonces nos quedamos
the priest, he went to M, and M said that we la noche en aquel pueblo. Nosotros estbamos
were supposed to die. My mother-in-law was
enfermos y vomitaba durante dos das. Enviamos
very angry because while coming from M it
un mensaje al sacerdote, l fue a M, y M dijo
happened. M went to visit us after three days que se supuso que nosotros moramos. Mi suegra
but my mother inlaw didnt allow me to see Ma! era muy enojada porque viniendo de M esto
I wasnt mad at M.
pas. M fue para visitarnos despus de tres
das pero mi madre el inlaw no permiti que yo

viera a la mam! Yo no era loco en M.

Tan despus que encontr M en 1970 y
entonces M dijo, Usted era la seora que se
ahogaba en el coche? Usted dijo, Ms mis
estn aqu. No podemos ahogarnos. Ahora yo
nunca haba dicho a nadie que haba dicho
aquella cosa. M dijo, Quin le salv? Dije,
Quien ms, pero usted. M dijo, No le salv.
Bhagavn hizo. M nunca sola decir que ella lo
haba hecho. Ella siempre sola decir, Bhagavn
lo ha hecho, no m. 153
Finally, eight stories claimed that M had
Finalmente, ocho historias afirmaron que
the siddhi of knowing the past, present, and
M tena el siddhi de saber el pasado, presente, y
future of her devotees. The most dramatic was of futuro de sus devotos. El ms dramtico era de
a French woman devotee to whom M revealed un devoto de mujer francs a quien M revel
that she had known her in a past lifetime. Rupa que ella la haba conocido en una vida pasada. El
Bose relates: Now Denise is the wife of Arnold Rupa Bose est relacionado: Ahora Denise es la
Desjardins, they came from Paris in the year
esposa de Arnold Desjardins, ellos vinieron de
1964. Now Denise, we just knew that she was a Pars en el ao 1964. Ahora Denise, slo
very devoted person . At that time I was
sabamos que ella era una persona muy fiel.
given the charge of all the foreigners who used Entonces me dieron el precio de todos los
to be with M because I had the privilege to
extranjeros que solan ser con M porque yo
speak fluently, French and English. In Banaras tena el privilegio de hablar con soltura, francs
ashram M told me, They have been coming e ingls. En el ashram Banaras M me dijo,
and going, why dont you feed them once. You Ellos han estado viniendo y yendo, por qu no
know how to make special dishes for restaurants. hacen usted los alimenta una vez. Usted sabe
They cant take spicy food. So I made separate como hacer platos especiales para restaurantes.
dishes. So I brought a thali [a large platter] with Ellos no pueden tomar la comida sazonada.
small cups, and M followed me to see how I
Entonces hice platos separados. Entonces traje
was serving Denise, just to make sure they were un thali [un disco grande] con pequeas tazas, y
served properly. They had sat down on mats.
M me sigui para ver como yo serva a Denise,
And I was coming. M was behind me. Denise, slo para asegurarme que ellos fueron servidos
seeing M, stood up and within a flick of a
correctamente. Ellos se haban sentado en
second she just fainted. Denise fainted and M esteras. Y yo vena. M era detrs de m. Denise,
called out to another girl to bring water and then viendo M, se levant y dentro de un
M went near Denise. Then M asked Denise if movimiento rpido de un segundo ella slo se
she would be able to eat, but Denise said, I
desmay. Denise se desmay y M llamado a
want to rest. So M went upstairs and asked the otra muchacha para traer el agua y luego M fue
girl to bring orange juice to her.
cerca de Denise. Entonces M pregunt a Denise
si ella fuera capaz de comer, pero Denise dijo,
Quiero descansar. Entonces M fue arriba y
pidi a la muchacha traerle el zumo de naranja.
I was sitting in Denises room and a little later
Yo me sentaba en el cuarto de Denises y un poco
Denise told me, Rupa, I had a reminiscence of ms tarde Denise me dijo, Rupa, yo tena una
my past life. I felt that in my past life I had
reminiscencia de mi vida pasada. Sent que en
begged alms from M in Dacca and I was a
mi vida pasada yo haba pedido la limosna de
So after that I met M in 1970 and at that time
M said, You were the lady who was drowning
in the car? You said, Ms mis are here. We
cannot drown. Now I had never told anyone
that I had said that thing. M said,Who saved
you? I said, Who else but you. M said, I
didnt save you. Bhagavn did. M never used
to say that she had done it. She always used to
say, Bhagavn has done it, not me.153

beggar, a Bengali beggar woman, who ate in the M en Dacca y yo era un mendigo, una mujer de
street asking for rice, asking, Anno dayi! And I mendigo bengal, que comi en la peticin de
could see in a flash that M came out with a
calle del arroz, preguntando, En el ao dayi! Y
bowl of rice cooked and she poured the rice in yo podra ver de un salto que M sali con un
my platter as I was walking and when I saw you tazn de arroz cocinado y ella verti el arroz en
coming and M behind you with this rice placed mi disco ya que yo andaba y cuando le vi venir y
in the center of the platter, that past picture came M detrs de usted con este arroz colocado en el
to me and I fainted.
centro del disco, aquel cuadro pasado vino a m
y me desmay.
So I went to M later and I said, M, Denise is Entonces fui a M ms tarde y dije, M, Denise
about my age-at that time it was about 1964, I es sobre mi edad - entonces era alrededor de
would be thirty-eight or thirty-nine. So M said, 1964, yo sera treinta y ocho o treinta y nueve.
Denise was right, when this body was about
Entonces M dijo, Denise tena razn, cuando
twenty-five years old and this body was in
este cuerpo tena aproximadamente veinticinco
Dacca in some small village, there was a beggar aos y este cuerpo estaba en Dacca en algn
woman, very slender, very frail looking, black pequeo pueblo, haba una mujer de mendigo, el
hair, who came shouting, Anno dayi, anno dayi, aspecto muy escaso, muy frgil, el pelo negro,
give me rice, give me rice and this body was
quin vino gritando, en el Ao dayi, en el ao
cooking and came out with the cooked rice and dayi, me da el arroz, me da el arroz y este
poured it in her platter. So in this life Denise in cuerpo cocinaban y salieron con el arroz
the form of Arnolds wife was brought to this
cocinado y lo vertieron en su disco. Tan en esta
body after so many years. This body is now aged vida trajeron a Denise en la forma de la esposa
but Denise in her second life has the good
de Arnold a este cuerpo despus de tantos aos.
samskaras to visit it again. And that platter of Este cuerpo es ahora de edad pero Denise en su
rice that you were bringing to Denise-I had
segunda vida tiene samskaras bueno para
never followed you when you serve foreigners- visitarlo otra vez. Y aquel disco de arroz que
but I had a special kheyla that when rice is
usted traa a Denise-I nunca le haba seguido
served to Denise she will remember her past
cuando usted sirve a extranjeros - pero yo tena
life. So M followed behind me and Denise just kheyla especial que cuando el arroz es servido a
fainted getting that shock, the remembrance of Denise ella recordar su vida pasada. Entonces
her past.154
M seguido detrs de m y Denise slo
disminuy hacindose aquel choque, el recuerdo
de su pasado 154
This story, like many others, emphasizes
Esta historia, como muchos otros,
that when M admitted that a miraculous thing subraya que cuando M confes que una cosa
had happened in association with her, she either milagrosa haba pasado conjuntamente con ella,
attributed the power to her kheyla, which we ella atribua el poder con su kheyla, que
know refers to Gods will manifested through sabemos se refiere a la voluntad de Dios
her, or, in the case of healings, said, Bhagavn manifestada por ella, o, en caso de curaciones,
did it. Ganguli says, M has made one thing
dijo, Bhagavn lo hizo. Ganguli dice, M ha
perfectly clear. The exercise or non-exercise of hecho una cosa absolutamente clara. El ejercicio
occult powers attributed to her depends not on o el no ejercicio de poderes ocultos atribuidos a
her volition but on kheyla (Divine Will working ella dependen no de su volicin, pero de kheyla
through M). She completely resigns herself to (Voluntad divina que trabaja por M). Ella
kheyla. In fact she makes no effort to perform completamente se resigna a kheyla. De hecho
any miracle nor to resist any event due to happen ella no hace ningn esfuerzo de realizar

as a matter of course. Thus, she is supremely

indifferent to this aspect of spiritual life, vis.
miracle-working.155

cualquier milagro, ni resistir a cualquier

acontecimiento debido de pasar por norma. As,
ella es sumamente indiferente a este aspecto de
la vida espiritual, vis. Milagro-working.155

Ganguli is not questioning here that M

Ganguli no pone en duda aqu que M
had occult powers. He is simply pointing out tena poderes ocultos. l indica simplemente
that she never used them out of her own will.
que ella nunca los us de su propia voluntad. Los
Swami Jnanananda, one of Ms closest
Swami Jnanananda, uno de los devotos
sannysin devotees, put it this way, The miracle sannysin Ms ms cercanos, lo ponen este
came spontaneously, as a channel from the
camino, El milagro vino espontneamente, como
Divine. That means she actually did not do it.
un canal del Divino. Esto significa que ella
And she knew she had not done it. She knew it realmente no lo hizo. Y ella saba que no lo
was the Divine Power, which acted through her. haba hecho. Ella saba que era el Poder Divino,
When the sages say, I am doing nothing, it que actu por ella. Cuando los sabios dicen,
is not humility, they really believe it. It comes No hago nada, no es la humildad, ellos
from the bhva of people, from their core. It is realmente lo creen. Esto viene del bhva de la
people who drag it from the saint.156
gente, de su corazn. Es la gente que lo arrastra
del santo. 156
Swami Turiyananda put it in another
way: M never performed any sort of miracle.
When a pitcher is very full of water, it can spill.
These incidents, you call them supernatural
things or miracles, these come from within
spontaneously when the guru is full. There is no
reason why M graced this person or that.157

Swami Turiyananda lo puso de otro

modo: M nunca realiz ninguna clase del
milagro. Cuando una jarra est muy llena del
agua, esto puede derramarse. Estos incidentes,
usted los llama cosas sobrenaturales o milagros,
stos vienen desde dentro espontneamente
cuando el gur est lleno. No hay ninguna razn
por qu M adorn a esta persona o esto. 157
Yet, even though forty-three of forty-four
An, aunque cuarenta y tres de cuarenta
interviews contain at least one story about Ms y cuatro entrevistas contengan al menos una
extraordinary and miraculous powers, devotees historia sobre poderes extraordinarios y
concur that Ms real miracle was her ability milagrosos Ms, los devotos concurren que
to transform the heart of people.158Swami
Ms verdadero milagro era su capacidad de
Vijayananda speaks of the spiritual
transformar el corazn de la gente. 158Swami
transformation in his life: What does it matter to Vijayananda habla de la transformacin
me if a certain Yogi has walked across the water espiritual en su vida: Qu importa a m si un
or flown through the air? The real miracle is
cierto Yogui ha andado a travs del agua o ha
when that which one needs, which one desires volado por el aire? El verdadero milagro es
keenly or feebly, comes at the very moment it is cuando lo que uno necesita, que desea
needed. And still better when it comes, not only agudamente o flojamente, viene en el mismo
as one desired it, but as one would have loved to momento es necesario. Y todava mejor cuando
see it in the innermost depth of ones heart. It has esto viene, no slo ya que uno lo dese, pero ya
been for me as if I were guided on a path beset que uno habra amado verlo en la profundidad
with obstacles by the hand of the most loving
ntima del corazn de alguien. Ha sido para m
mother, an all-powerful mother. As you advance, como si fui dirigido en un camino sitiado con
she removes all the thorns, all the stones from obstculos por la mano de la mayor parte de

your path and, when it is necessary, she lifts you madre de cario, una madre todopoderosa. Como
across in her arms. And all circumstances adjust usted avanza, ella quita todas las espinas, todas
and adapt themselves with a marvelous
las piedras de su camino y, cuando es necesario,
precision, without hurt. Coincidence I thought ella le levanta a travs en sus armas. Y todas las
at first. But a coincidence that goes on repeating circunstancias se adaptan y se adaptan con una
itself daily cannot be called so any more. And all precisin maravillosa, sin el dao.
this happens without apparently violating the
Coincidencia yo pensaba al principio. Pero no
laws of nature-for the Lord has no need to break puede llamarse una coincidencia que contina a
any laws. He is the Law. Should I give
repetirse diariamente tan ms. Y todo esto pasa
examples? No, for those who do not know her sin violar por lo visto los derechos naturales will not believe me and those who have lived
para el Seor no tiene ninguna necesidad de
near her have already understood.159
romper cualquier ley. l es la Ley. Debera yo
dar ejemplos? No, para aquellos quines no la
conocen no creer m y a aquellos que han
vivido cerca de ella han entendido 159 ya
The spiritual transformation alluded to is
La transformacin espiritual aludi a es
that which is believed to inevitably arise out of esto que es credo provenir inevitablemente del
the transformative energy field created by the
campo energtico transformative creado por la
fusion of the moral and powerful presence of the fusin de la presencia moral y potente del santo
Hindu saint. In chapter 5, as we discuss the
hind. En el captulo 5, ya que hablamos de la
category of guru in relationship to nandamay categora de gur en la relacin a nandamay
M, we address the phenomenon of spiritual
M, nos dirigimos al fenmeno de la
transformation attributed to gurus in general and transformacin espiritual atribuida a gures en
M in particular. Although the Hindu saints
general y M en particular. Aunque la presencia
presence is considered transformative for
del santo hind sea considerada transformative
devotees and passersby alike, the specialty of the para devotos y transentes igualmente, la
Hindu guru, considered a saint and more, is to especialidad del gur hind, considerara a un
guide initiated disciples from within and from santo y ms, debiera dirigir a discpulos
without on a path to become like him or her.
iniciados desde dentro y desde fuera en un
camino para hacerse como l o ella.
Summary
Resumen
In conclusion, it is true that although her
Para concluir, es verdad que aunque sus
devotees reject the category of saint to define devotos rechacen la categora de "santo" para
her, nandamay M, as she represented by her definirla, nandamay M, ya que ella
devotees, participates in the moral and
represent por sus devotos, participa en el
charismatic context of Hindu sainthood. In terms contexto moral y carismtico de la santidad
of her moral presence, although she did not
hind. En trminos de su presencia moral,
fulfill the ritual cutting of the ties, she was in
aunque ella no realizara el recorte ritual de los
spirit the paramount renouncer, or sannydsim. lazos, ella estaba en el espritu el Paramount
She fulfilled a lifelong vow of brahmacharya renouncer, o sannydsim. Ella realiz un voto de
and was, therefore, a brahmachrin. Steeped in toda la vida de brahmacharya y era, por lo tanto,
unity awareness, completely disidentified with un brahmachrin. Remojado en la conciencia
the body, and totally one-pointed on God, she de unidad, completamente disidentified con el
could be called a siddha, one who has realized cuerpo, y totalmente de un punto en Dios,

the Absolute. In terms of her powerful presence,

Ms bhvas are well documented, reflecting,
even epitomizing, the Bengali conception of
religious ecstasy. Thus, she could be called the
paramount God-intoxicated bhakta or sant,
absorbed in God as both the form and the
formless. Finally, according to the stories of
devotees, M displayed the miraculous siddhis
attributed to Hindu yogis and yoginls. As such,
she could be considered the supreme yogini.

podran llamarla un siddha, uno quin ha

realizado el Absoluto. En trminos de su
presencia potente, Ms los bhvas son bien
documentados, reflejo, hasta personificacin, la
concepcin bengal del xtasis religioso. As,
podran llamarla bhakta intoxicado por Dios
supremo o Sant, absorbido en Dios tanto como la
forma como como el informe. Finalmente, segn
las historias de devotos, M mostr siddhis
milagroso atribuido a yoguis hindes y yoginls.
Como tal, ella podra ser considerada yogini
supremo.
Yet, as we will see in chapter 6, Ms
An, como veremos en el captulo 6, los
devotees choose not to delimit her by describing devotos de M's deciden no delimitarla
her in these terms, since all of these terms refer describindola en estos trminos, ya que todos
to human beings who have become perfected. estos trminos se refieren a seres humanos que
nandamay M, say her devotees, was an
se han hecho perfeccionados. nandamay M,
incarnation of God who, unlike a saint or a guru, dicen sus devotos, era una encarnacin de Dios
always possessed divine qualities. So while
que, a diferencia de un santo o un gur, siempre
those as estimable as Yogananda may refer to
posea calidades divinas. Tan mientras los tan
nandamay M as an exalted saint, her
estimables como Yogananda pueden referirse a
devotees implore us to consider her as much
nandamay M como un santo exaltado, sus
more than that.
devotos nos imploran para considerarla tan
mucho ms que esto.

As a young bride, Nirmal Sundari, later known Como una novia joven, Nirmal Sundari, ms
as nandamay M, began to withdraw more
tarde conocido como nandamay M, comenz
and more from everyday activities into states of a retirarse cada vez ms de actividades diarias en

spiritual ecstasy. Her husband, Bholanth, while

bewildered and frustrated at first, became
convinced that his wife was a manifestation of
the Goddess. (Photo courtesy of Matri Satsang.)

estados del xtasis espiritual. Su marido,

Bholanth, mientras desconcertado y frustrado al
principio, se hizo convencido que su esposa era
una manifestacin de la Diosa. (Cortesa de foto
de Matri Satsang.)

In the early years in Dacca (1924-1928),

En los primeros aos en Dacca (1924-1928),
nandamay Ms radiant presence drew
nandamay Ms presencia radiante dibuj
thousands to have her darshan, or the auspicious miles para tener su darshan, o la vista
sight of a deity. (Photo courtesy of Matri
prometedora de una deidad. (Cortesa de foto de
Satsang.)
Matri Satsang.)

nandamay M directed the sdhana, or

El nandamay M dirigi el sdhana, o
spiritual practices, of many of her close
prcticas espirituales, de muchos de sus devotos
devotees, beginning with her husband,
cercanos, que comienzan con su marido,
Bholanth (right) and her first devotee,
Bholanth (derecho) y su primer devoto,
Jyotishchandra Ray, affectionately known as
Jyotishchandra Ray, afectuosamente conocida ya
Bhaiji (left).The three of them traveled
que Bhaiji (dej).The tres de ellos viajaron
extensively together throughout northern India inextensivamente juntos en todas partes de India
the years between 1928 and 1938, according to del norte en los aos entre 1928 y 1938, segn
the instructions of Ms kheyla, or divine will. las instrucciones de Ms kheyla, o voluntad
(Photo courtesy of Matri Satsang.)
divina. (Cortesa de foto de Matri Satsang.)

Upon meeting her for the first time,

Para encontrarla por primera vez, Paramahamsa
Paramahamsa Yogananda said of Anandamayi Yogananda dijo de Anandamayi M,
M, Oblivious to her outward garb as a woman, Inconsciente de su traje tradicional externo
she knew herself only as the changeless soul. como una mujer, ella se conoca slo como el
Never before had I met such an exalted woman alma invariable. Nunca antes tena encontr a
saint. Her gentle face was burnished with the
un santo de mujer tan exaltado. Su cara suave
ineffable joy that had given her the name of the fue pulida con la alegra inefable que le haba
Blissful Mother. (Photo courtesy of Matri
dado el nombre de la Madre Dichosa. (Cortesa
Satsang.)
de foto de Matri Satsang.)

Hindu saints are known by their states of

Los santos hindes son conocidos por sus
absorption in the divine. nandamay M said, estados de la absorcin en el divino. El
What is suffering? To feel that God is far away. nandamay M dijo, Qu sufre? Sentir que
If one starts feeling Gods presence in everything Dios est lejos. Si uno comienza a sentir la
in the world and sees the world to be His play, presencia de Dios en todo en el mundo y ve el
one will never feel any sorrow. (Photo courtesy mundo para ser Su juego, uno nunca sentir
of Matri Satsang.)
ninguna pena. (Cortesa de foto de Matri
Satsang.)

nandamay M displayed classical bhavas, or

ecstatic states of immersion in the divine,
throughout her life, especially during the
chanting of kirtan, or devotional songs. (Photo
courtesy of Matri Satsang.)

El nandamay M mostr bhavas clsico, o

estados extasiados de la inmersin en el divino,
durante su vida, sobre todo durante el canto de
kirtan, o canciones piadosas. (Cortesa de foto de
Matri Satsang.)

Always willing to respond to the desires of her

devotees, nandamay M was often the focus
of ritual worship, known as pj. Here she
gracefully wears garlands offered her by her
devotees. (Photo courtesy of Matri Satsang.

Siempre complaciente a responder a los deseos

de sus devotos, nandamay el M a menudo era
el foco de la adoracin ritual, conocida como
pj. Aqu ella elegantemente se gasta las
guirnaldas le ofrecieron por sus devotos.
(Cortesa de foto de Matri Satsang.

Occasionally, nandamay Ms devotees

De vez en cuando, nandamay Ms devotos
requested her to dress as a certain deity, at which solicit que ella se vistiera como una cierta
time they would worship her as God in that
deidad, en cual tiempo ellos la adoraran como
form. Some devotees tell stories of dancing with Dios en aquella forma. Algunos devotos contan
M dressed as Krishna, taking part in Krishnas historias del baile con M adornado como
spontaneous Ll, or play. (Photo courtesy of
Krishna, que participa en Ll espontneo de
Matri Satsang.)
Krishna, o juego. (Cortesa de foto de Matri
Satsang.)

Devotees of nandamay M often describe her Los devotos de nandamay M a menudo

contagious laughter and the joy they felt in her describen su risa contagiosa y la alegra que ellos
presence. (Photo courtesy of Matri Satsang.)
sintieron en su presencia. (Cortesa de foto de
Matri Satsang.)

nandamay M said, You may want to banish

this body from your mind. But this body wont
leave you for a single day-it does not and never
will leave your thought. Whoever has once been
drawn to love this body will never succeed in
wiping out its impression even despite hundreds
of attempts. This body rests and shall remain in
[her] memory for all times. (Photo courtesy of
Matri Satsang.)
FIVE

El nandamay M dijo, Usted puede querer

desterrar este cuerpo de su mente. Pero este
cuerpo no le dejar durante un da solo - no hace
y nunca dejar su pensamiento. Quienquiera ha
sido atrado una vez para amar este cuerpo nunca
tendr xito en borrar su impresin hasta a pesar
de cientos de tentativas. Este cuerpo restos y
debe permanecer en [su] memoria para siempre.
(Cortesa de foto de Matri Satsang.)
CINCO

nandamay M as Guru

nandamay M como Gur

If your desire is intense, it is quite impossible

that the Light should not come to you. The
question of whether the path is long or short
must not be allowed any room in your mind.
Realization will have to be granted to me, this

Si su deseo es intenso, es completamente

imposible que la Luz no debiera venir a usted.
La pregunta de si el camino es largo o corto no
debe ser permitida ningn cuarto en su mente.
La realizacin tendr que ser concedida a m,

should be your determination. In order to be

liberated from constant coming and going, the
round of births and deaths, one has to seek the
support of the guru.1
In order to find a sadguru (true guru), genuine
endeavor is needed. When your aspiration
becomes pure, you are bound to find a sadguru.
Look, when a child keeps on crying, M, Ma!
writhing in pain, can the Mother remain
indifferent? She will hasten to him with alacrity.
Pine for a guru with equal intensity and he will
most certainly come to you.2

esto debera ser su determinacin. a Fin de ser

liberado de llegada constante y yendo, la ronda
de nacimientos y muertes, uno tiene que buscar
el apoyo del gur 1
A fin de encontrar un sadguru (gur verdadero),
el esfuerzo genuino es necesario. Cuando su
aspiracin se hace pura, usted est obligado a
encontrar un sadguru. Mire usted, cundo un
nio sigue gritando, M, Massachusetts!
retorcindose en el dolor, puede la Madre
permanecer indiferente? Ella se apresurar a l
con prontitud. Aore a un gur con la intensidad
igual y l vendr ms seguramente a usted 2
The relation between guru and shishya (disciple) La relacin entre gur y shishya (discpulo)
deserves to be called eternal only when the guru merece ser llamada eterna slo cuando el gur es
is possessed of divine power and can and does posedo del poder divino y puede y realmente
communicate this power to the latter at the time comunicar este poder con ste en el momento de
of his initiation. This power being eternal, the su iniciacin. Este poder siendo eterno, la
relation between guru and shishya as thus
relacin entre el gur y shishya como as
established is also eternal.3
establecido tambin es eterno 3
-nandamay M
-nandamay M
ALTHOUGH nandamay M SPOKE
AUNQUE nandamay M HABLARA
frequently of the indispensability of the guru, or con frecuencia de la indispensabilidad del gur,
spiritual master and guide, on the spiritual path, o maestro espiritual y gua, en el camino
she did not apply the term to herself. Instead, in espiritual, ella no aplic el trmino a ella. En
her public statements, she encouraged people to cambio, en sus declaraciones pblicas, ella
find a true guru, take initiation, and try your
anim a la gente a encontrar que un gur
utmost to carry out fully the gurus orders.4
verdadero, para tomar la iniciacin, y hace todo
Similarly, Ms community rarely refers to her lo posible para realizar totalmente los pedidos
as a guru, officially maintaining that she was not del gur. 4 del Mismo modo, la comunidad de
a guru because she did not give dksh, or
M's raramente se refiere a ella como un gur,
spiritual initiation. In this chapter, we look
oficialmente manteniendo que ella no era un
beneath the public statements to the experiences gur porque ella no dio dksh, o iniciacin
of Ms devotees and to Ms informal
espiritual. En este captulo, miramos bajo las
conversations to determine the ways in which declaraciones pblicas a las experiencias de
M served as a guru to her close devotees, or
devotos Ms y a conversaciones informales
disciples. As we encounter the many levels on Ms para determinar los caminos de los cuales
which M and her disciples perceive themselves M sirvi de un gur a sus devotos cercanos, o
as eternally bonded in a transformative process discpulos. Como encontramos muchos niveles a
which began either at their first darshan or at
los cuales M y sus discpulos se perciben como
their initiation, we ask why the community
eternamente unido en un proceso de
insists on saying that M was not a guru.
transformative que comenz en su primer
Keeping in mind that the guru serves as a model darshan o en su iniciacin, preguntamos por qu
of the human being who has successfully
la comunidad insiste en decir que M no era un

followed the path to God, we conclude the

gur. Teniendo presente que el gur sirve de un
chapter by examining whether M was an
modelo del ser humano que ha seguido con xito
exemplar for her devotees. We ask, Did Ms el camino a Dios, concluimos el captulo
devotees model their lives on her life, striving as examinando si M era un ejemplo para sus
the disciple of a guru ideally does to become like devotos. Preguntamos, Hizo a devotos Ms
her? Who Is a Guru?
modelan sus vidas en su vida, esforzndose
como el discpulo de un gur idealmente hace
para hacerse como ella? Quin Es un Gur?
In many Hindu families in India even
En muchas familias hindes en India
today, to have a family guru is considered as
hasta hoy, para tener un gur de familia se
commonplace and as necessary as it is to have a considera tan trivial y si es necesario como debe
family doctor or lawyer. People explain, Just as tener un mdico de cabecera o abogado. La
one needs a specialist in the physical body when gente explica, Como uno necesita a un
one is ill, a specialist in the law when one has a especialista en el cuerpo fsico cuando uno est
legal problem, in the same way, one needs a guru enfermo, un especialista en la ley cuando uno
to guide one along the spiritual path. You need tiene una cuestin jurdica, del mismo modo,
an expert who has already arrived where you
uno necesita a un gur para dirigir un a lo largo
wish to go. In someones home, it is common to del camino espiritual. Usted necesita a un
see photographs of the family guru on the wall experto que ha llegado ya donde usted desea ir.
or on an altar, along with pictures of the family En la casa de alguien, es comn ver fotografas
ancestors. One might even be invited to see a
del gur de familia en la pared o en un altar,
special room for used for worship, or pj room, junto con cuadros de los antepasados de familia.
in which there are pictures of the guru and
Uno podra ser hasta invitado a ver un cuarto
statues or photos of the deity or deities
especial para el usado para la adoracin, o cuarto
worshiped by the family. Although the classical Pj, en el cual hay cuadros del gur y estatuas
Hindu guru may have been conceived of
o fotos de la deidad o deidades adoradas por la
primarily as a guide on the path to liberation, the familia. Aunque el gur hind clsico pueda
contemporary family guru often serves as both a haber sido concebido de principalmente como un
spiritual and secular mentor. He or she might be gua en el camino a la liberacin, el gur de
consulted about a myriad of concerns, from the familia contemporneo a menudo sirve tanto de
mundane to the sublime. In fact, no question
un consejero espiritual como de secular. Podran
might be considered too trivial for the guru,
consultarlo o ella sobre una mirada de
whether about diet, career, or marriage problems.preocupaciones, del mundano al sublime. De
The guru is seen as both a spiritual mother and hecho, ninguna pregunta podra ser considerada
father, regardless of gender.
demasiado trivial para el gur, si sobre dieta,
carrera, o problemas de matrimonio. El gur es
visto tanto como una madre espiritual como
como padre, sin tener en cuenta el gnero.
The word guru in Sanskrit means
La palabra "gur" en Snscrito significa
teacher or highly respected person. As an
el profesor o la persona muy respetada. Como
adjective, guru means heavy, weighty, or
un adjetivo, "el gur" quiere decir pesado,
venerable. However, hymns of praise to the
pesado, o venerable. Sin embargo, los himnos
guru, which can be found in Hindu scriptures
de la alabanza al gur, que puede ser encontrado
from Vedic times to the present, usually describe en escrituras hindes a partir de tiempos Vdicos
the guru more grandiosely as the one who takes al presente, por lo general describen al gur ms

the seeker from ignorance to knowledge or from grandiosamente como el que quin toma al
darkness to light. In the Shree Guru Gita, a text buscador de la ignorancia al conocimiento o de
chanted in praise of the guru, it is said,
la oscuridad a la luz. En el Gur Shree Gita, un
Salutations to Shri Guru, who, with the
texto cant en la alabanza del gur, es dicho,
collyrium stick of knowledge opens the eyes of Los saludos al Gur Shri, que, con el palo
one who is blinded by ignorance.5 Within
collyrium del conocimiento abre los ojos de uno
different strands of the Hindu tradition, the guru quin es cegado por la ignorancia. 5 Dentro de
is envisioned in slightly different ways. Within hilos diferentes de la tradicin hind, el gur
the bhakti tradition, the guru has become totally est previsto de modos ligeramente diferentes.
and perfectly absorbed in his love for the
Dentro de la tradicin bhakti, el gur se ha hecho
beloved as God. In the tradition of Advaita
totalmente y perfectamente ha absorbido en su
Vednta, the guru has realized the Absolute, or amor por el querido como Dios. En la tradicin
Brahman. Within the tantric tradition, the guru de Advaita Vednta, el gur ha realizado el
has had a direct experience (anubhavd) of both Absoluto, o Bracmn. Dentro de la tradicin
the unity and the multiplicity of Brahman. In all tantric, el gur ha tenido una experiencia directa
three cases, the guru has lost his or her
(anubhavd) tanto de la unidad como de la
identification with the ego and is, therefore, one multiplicidad de Bracmn. En tres casos, el gur
who knows God experientially. However, to
ha perdido su identificacin con el ego y es, por
qualify as a sadguru, or true guru, and not
lo tanto, uno quin conoce a Dios
simply a saint, one must possess the capacity to empricamente. Sin embargo, para calificar de un
guide his or her disciples to the same state of
sadguru, o gur verdadero, y no simplemente a
awareness.The sadguru is considered to be in a un santo, hay que poseer la capacidad de dirigir a
highly contagious state of consciousness, out of su discpulos al mismo estado de la conciencia.
which she or he is able to transform an ordinary Se considera que el sadguru est en un estado
disciple into an extraordinary person, in fact,
muy contagioso del conocimiento, del cual ella o
into a guru just like himself or herself. In this
l son capaces de transformar a un discpulo
way, the sadguru is often defined as the grace ordinario en una persona extraordinaria, de
bestowing power of God. This transformation hecho, en un gur justo como l o ella. De esta
begins at initiation and, as White says, creates manera, el sadguru a menudo es definido como
an indissoluble bond between master and
el poder de otorgamiento de gracia de Dios. Esta
disciple described by Hindus as the closest of all transformacin comienza en la iniciacin y, ya
human relationships.6
que Blanco dice, crea un enlace indisoluble
entre maestro y discpulo descrito por hindes
como la ms cercana de todas las relaciones
humanas. 6
Scholars of the Hindu tradition have been
Los eruditos de la tradicin hind han
somewhat slow to recognize the significance of sido algo lentos para reconocer el significado del
the phenomenon of the guru within the tradition fenmeno del gur dentro de la tradicin en
throughout history. Nearly two decades ago,
todas partes de la historia. Hace casi dos
David Miller, on the basis of his research on
dcadas, David Miller, sobre la base de su
Hindu monasticism, called for scholars of the
investigacin en el monacato hind, pidi que
Hindu tradition to stop making sense of sectarian eruditos de la tradicin hind dejaran de
Hinduism by classifying sects according to the entender el Hinduismo sectario clasificando
three major theistic divisions, Shaivite,
sectas segn las tres divisiones testas
Vaishnava, or Shkta, and to begin to see the
principales, Shaivite, Vaishnava, o Shkta, y
dynamic, sacred centre of Hinduism as the
comenzar a ver el centro dinmico, sagrado del

enlightened guru, whose charismatic leadership Hinduismo como el gur culto, cuyo mando
creates the institution for philosophical,
carismtico crea la institucin para el cambio
religious, and social change.7 While the guru social y filosfico, religioso. 7 Mientras el gur
may not be the sacred center of the Hindu
puede no ser el centro sagrado de la tradicin
tradition, he or she continues to play a formative hind, l o ella sigue desempeando un papel
role in shaping the religious experience of many formativo en la formacin de la experiencia
Hindus. Yet, while there have been some
religiosa de muchos hindes. An, mientras
important scholarly works that discuss the
hubo algunos trabajos de estudiante importantes
centrality of the guru within the Hindu religious que hablan de la posicin central del gur dentro
context,8 relatively few scholars have
del contexto religioso hind, 8 relativamente
undertaken studies of particular gurus.9
pocos eruditos han emprendido estudios de
gures 9 particulares
The path of the guru, or guru-vda,
El camino del gur, o gur-vda, que es
which is widespread across sectarian divisions, extendido a travs de divisiones sectarias,
maintains that the means to liberation is not a
mantiene que el medio para la liberacin no es
particular theistic or philosophical orientation una orientacin testa o filosfica particular, pero
but surrender to a true guru. This path maintains rendicin a un gur verdadero. Este camino
that only through the guru-disciple relationship mantiene que slo por la relacin de gurcan the seeker shed his individuality and attain discpulo puede el buscador mudar su
God-realization. Shashibhusan Das Gupta
individualidad y alcanzar la Realizacin de Dios.
concludes that the path of the guru may be
Shashibhusan Das Gupta concluye que el camino
regarded as the special characteristic, not of any del gur puede ser considerado como la
particular sect or line of Indian religion [but] caracterstica especial, no de cualquier secta
rather the special feature of Indian religion as a particular o lnea de la religin india [pero]
whole.10
mejor dicho la peculiaridad de la religin india
en conjunto. 10
The belief in the indispensability of the
La creencia en la indispensabilidad del
guru can be traced from Vedic times through
gur puede ser remontada a partir de tiempos
Hindu scriptures and sacred literature. A very
Vdicos por escrituras hindes y literatura
early reference, here referred to by the Sanskrit sagrada. Una referencia muy temprana, aqu
term chrya, or teacher, is found in the
mandada a por el trmino Snscrito chrya, o
AtharvaVeda, 11.5.3, dated by scholars to
profesor, es encontrada en AtharvaVeda, 11.5.3,
between 1200 and 900 B.C.E.
fechada por eruditos a entre 1200 y 900 B.C.E.
The master (chrya), welcoming the new
disciple into his bowels, takes the celibate
student.Three nights he holds and bears him in
his belly.When he is born, the Gods convene to
see him.11
While chrya is used in the
Vedas to refer to the spiritual teacher, the term
guru is used for the first time in the
Chandogya Upanishad, 8.15.1,12believed to
have been composed around the middle of the
first millennium B.C.E. The Upanishads include
countless references to the indispensability of
the guru and his initiation. The Mundaka

El maestro (chrya), dando la bienvenida al

nuevo discpulo en sus entraas, toma al
estudiante clibe. Tres noches l le sostiene y da
a luz en su vientre. Cuando l nace, Dioses se
renen para ver l 11 Mientras chrya es
usado en Vedas para referirse al profesor
espiritual, el trmino "gur" es usado por
primera vez en el Chandogya Upanishad,
8.15.1,12believed para haber sido formado
alrededor del medio del primer milenio B.C.E.
Los Upanishads incluyen referencias
innumerables a la indispensabilidad del gur y

Upanishad describe the qualities of a true guru, su iniciacin. Upanishad Mundaka describe las
the most important of which are being wellcalidades de un gur verdadero, el ms
versed in the scriptures (shrotriya, having
importante de las cuales son experimentados en
heard much) and being fully established in the las escrituras (shrotriya, habiendo "odo"
Absolute Reality, which is the nondual Brahman mucho) y son totalmente establecidos en la
(brahmanishta).13 The Taittiriya Upanishad
Realidad Absoluta, que es el Bracmn no dual
describes the guru as the embodiment of
(brahmanishta).13 Upanishad Taittiriya describe
Absolute knowledge, and the disciple as its
al gur como la encarnacin del conocimiento
latent form.
Absoluto, y el discpulo como su forma latente.
Now with regard to knowledge, the teacher is Ahora en cuanto al conocimiento, el profesor es
the prior form,
la forma previa,
The pupil, the latter form,
El alumno, la forma ltima,
Knowledge is their conjunction,
El conocimiento es su conjuncin,
Instruction, the connection.14
Instruccin, la conexin 14
The Chandogya Upanishad maintains
El Chandogya Upanishad mantiene que
that the guru-disciple relationship is a necessity la relacin de gur-discpulo es una necesidad de
for gods and human beings alike if they are to dioses y seres humanos igualmente si ellos
transcend the world of duality.15 Thus, the guru deben superar el mundo de dualidad 15 As, el
is ones spiritual parent and is to be served as a gur es el padre espiritual de alguien y debe ser
god. The Shvetashvatra Upanishad, 6.23, says, atendido como Dios. El Shvetashvatra
To one who has the highest devotion (bhakti) for Upanishad, 6.23, dice, A uno quin tiene el
God,
lealtad ms alto (bhakti) para Dios,
And for his spiritual teacher (guru) even as for Y para su profesor espiritual (gur) justo cuando
God,
para Dios,
To him these matters which have been declared A l estos asuntos que han sido declarados
Become manifest [if he be] a great soul
Hgase la manifestacin [si l ser] una grande
(mahtman)-Yea, become manifest [if he be] a alma (mahtman) - S, hgase la manifestacin
great soul!16
[si l ser] una grande alma! 16
The Upanishadic dialogues make it clear
Los dilogos Upanishadic dejan claro
that one of the most essential qualities of the true que una de las calidades ms esenciales del gur
guru is the ability to adapt the teachings to the verdadero es la capacidad de adaptar las
individual needs of each disciple. This quality enseanzas a las necesidades individuales de
(which the Buddhist tradition ascribes to
cada discpulo. Esta calidad (que la tradicin
Gautama Buddha, calling it upaya kaushalya, or budista asigna a Gautama Buda, llamndolo
skill in means) is the ability to assess the
upaya kaushalya, o habilidad en medios) es la
capacity of the disciple, to perceive the obstacles capacidad de tasar la capacidad del discpulo,
to an understanding of the truth, and to present percibir los obstculos para un entendimiento de
the teachings in such a way as to remove these la verdad, y presentar las enseanzas de tal modo
obstacles. The teaching methods for a particular para quitar estos obstculos. Los mtodos
disciple may include thought-provoking riddles, docentes para un discpulo particular pueden
similar to the koans of Zen masters, or physical incluir cribas que hace pensar, similares al koans
or mental austerities.The disciple, for his or her de maestros de Zen, o austeridades fsicas o
part, must approach the guru with complete
mentales. El discpulo, para su parte, debe
faith, or shraddh. 17
acercarse al gur con la fe completa, o
shraddh. 17

In the epics and Purnas that developed

En las epopeyas y Purnas que se
around the turn of the common era, the guru
desarroll alrededor de la vuelta de la era
continues to be portrayed as essential to spiritual comn, el gur sigue siendo retratado como
life. The doctrine of the grace, or prasda, of the esencial para la vida espiritual. La doctrina de la
guru is introduced in the Mahbhrata when
gracia, o prasda, del gur es introducida en el
Agni grants the seer, Gaya, the power to know Mahbhrata cuando Agni concede al vidente,
the Vedas without study through renunciation
Gaya, el poder de conocer Vedas sin el estudio
and the grace of the gurus.18 We see the
por la renuncia y la gracia de los gures. 18
increasing deification of the guru in a story in vemos la deificacin creciente del gur en una
which Ekalavya, a low-caste boy who, when
historia en la cual Ekalavya, un muchacho bajo y
rejected by the famous guru, Drona, because of de castas quien, cuando rechazado por el gur
his caste, makes a clay image of the guru,
famoso, Drona, debido a su casta, hace una
worships it, and, as a result, spontaneously
imagen de arcilla del gur, la adora, y, como
receives the instruction.19
consiguiente, espontneamente recibe la
instruccin 19
In his commentaries on the Upanishads,
En sus comentarios sobre Upanishads,
which form the foundation of Advaita Vednta, que forman la fundacin de Advaita Vednta, el
the ninth-century philosopher and guru
filsofo del noveno siglo y el gur
Shankarchrya reinforces the gurum eva, or the Shankarchrya refuerza a Eva gurum, o el
teacher alone doctrine, maintaining that there profesor solo doctrina, manteniendo que no
is no pursuit of wisdom independent of the
hay ninguna bsqueda de la sabidura
guru.20 The Vedntic guru is he who embodies independiente del gur. 20 El gur Vedntic es
the truths of the Upanishads and whose
l que encarna las verdades de Upanishads y
experience these truths articulate,21 he who,
cuya experiencia estas verdades articuladas, 21
having had the bandages removed from his eyes l que, habiendo tenido las vendas quitadas de
by his guru, has loosened the bandages from the sus ojos por su gur, ha soltado las vendas de los
eyes of his disciples.22Such a man is worthy of ojos de sus discpulos 22Such un hombre es
both reverence and devotion, for he is not merelydigno tanto de reverencia como de lealtad, ya
godlike but one with the divine.23 We note that, que l no es simplemente divino, pero un con el
for Shankara, both guru and disciple, regardless divino 23 notamos que, para Shankara, tanto el
of class, are men who have made a lifelong
gur como el discpulo, sin tener en cuenta la
commitment to monkhood, or sannysa.
clase, son hombres que han asumido un
compromiso de toda la vida a monkhood, o
sannysa.
Shankara and his disciples delineate two
Shankara y sus discpulos delinean otros
other essential elements of the guruvda: the
dos elementos esenciales del guruvda: la
importance of a sampradya [teaching tradition] importancia de un sampradya [tradicin
and its parampar [the lineage of gurus], and the docente] y su parampar [el linaje de gures], y
existence of the guru as antaryamin, or inner
la existencia del gur como antaryamin, o
controller, as first articulated in the
regulador interior, como primero articulado en el
Upanishads.24 Shankara views the guru as one Upanishads.24 Shankara ve al gur como uno
who sustains and transmits lineage to the degree que sostiene y transmite el linaje al grado que la
that repeating the line of teachers serves as
repeticin de la lnea de profesores sirve como el
mantra which heightens consciousness and
mantra que aumenta el conocimiento y se hace
becomes a source of power.25 Shankara
una fuente de poder. 25 Shankara describe el
describes the antarymin, or inner guru, as the antarymin, o gur interior, como el Bracmn

Higher transcendent Brahman, who, when

superior ms Alto, que, cuando condicionado por
conditioned by my, becomes immanent in the my, se hace inmanente en el mundo ya que el
world as the inner ruler, residing within the
jefe interior, residiendo dentro del corazn 26 De
heart.26 From this concept evolved the idea of este concepto desarroll la idea del principio de
the guru principle, that grace-bestowing power gur, aquel poder que otorga la gracia de Dios
of God which is beyond the personality of a
que est ms all de la personalidad de un gur
particular guru.27
27 particular
The doctrine of the indispensability of
La doctrina de la indispensabilidad del
the guru reached its height in the Hindu tantric gur alcanz su altura en el hind tantric
traditions, in the schools of Kashmir Shaivism, tradiciones, en las escuelas de Cachemira
Pchartra Vaishnavism, and Shktism, and
Shaivism, Pchartra Vaishnavism, y Shktism,
came to its pinnacle in the tenth and eleventh
y vino a su pinculo en los dcimos y undcimos
centuries. Tantrics of all schools have
siglos. Tantrics de todas las escuelas han hecho
traditionally placed an extraordinary emphasis tradicionalmente hincapi extraordinario en la
on the authority of the guru, considering him or autoridad del gur, considerando l o ella la
her the embodiment of shakti, or divine power. A encarnacin de shakti, o adivinan el poder. Un
seminal verse of the Shiva Stras, verse 2.6,
verso seminal del Shiva Stras, verso 2.6, dice,
says, Gururupyah or The guru is the means. Gururupyah o El gur son los medios. En el
In the commentary on this verse, Kshemarja
comentario sobre este verso, Kshemarja dice
says that a guru is one who is able to throw
que un gur es el que quin es capaz de aclarar
light on the virility or efficiency of mantras and la virilidad o la eficacia de mantras y que el
that the power of grace inherent in the mouth of poder de la gracia inherente en la boca del gur
the guru is greater than the guru himself.28
es mayor que el gur l mismo. 28 Segn
According to Muller-Ortega, the guru literally Muller-Ortega, el gur literalmente representa
represents the embodied wholeness that is the la integridad encarnada que es el objetivo del
goal of the sdhaka and through the
sdhaka y por la transmisin de ella o su
transmission of her or his shakti, or shaktipt, shakti, o shaktipt, el gur ya que el mantra
the guru as mantra enters the disciple and guides entra en el discpulo y dirige l o ella desde
him or her from within. Thus, this verse also
dentro. As, este verso tambin traduce ya que
translates as the means (transmission of shakti el medio (la transmisin de shakti como el
as mantra) is the guru.29 Because tantra
mantra) es el gur. 29 como tantra compara el
equates the guru, the mantra, and God, the
gur, el mantra, y Dios, el proceso de iniciacin
initiation process which consists of the
que consiste en la transferencia de la energa
transference of the gurus vital energy to the
vital del gur al adepto 30 en la forma de un
adept30 in the form of a mantra, marks the
mantra, marca el principio de la transformacin
beginning of the disciples transformation into a del discpulo en parecer divino a su gur.
divine being like his guru.
The guru is further idealized and
El gur es idealizado adelante y divinized
divinized by medieval saint-poets such as Kabir, por los poetas santos medievales, como Kabir,
Nanak, and Tulsids, in the Vaishnava sect of
Nanak, y Tulsids, en la secta de Vaishnava de
Chaitanya (1485-1533), and in the Nth cults of Chaitanya (1485-1533), y en los cultos Nth de
Bengal and Maharashtra. Traditional
Bengal y Maharashtra. Las hagiografas
hagiographies of the sant Kabir (1440-1518)
tradicionales de Sant Kabir (1440-1518)
emphasize the primacy of the guru. Kabir,
enfatizan la primaca del gur. Kabir, seguro que
certain that his would-be guru, Rmnand,
su gur aspirante, Rmnand, no le aceptara
would not accept him because of his low caste, debido a su casta baja, se enroll al lado de los

rolled himself up next to the steps leading to

pasos que llevan al lugar de bao de Rmnand's
Rmnands bathing place on the Ganges. When en Ganges. Cuando Rmnand, andando en la
Rmnand, walking in the dark, accidentally
oscuridad, por casualidad anduvo a Kabir, el
stepped on Kabir, the guru yelled out Ram,
gur grit "el Carnero", uno de los nombres de
one of the names of God. Kabir took this as
Dios. Kabir tom esto como el mantra diksha y
mantra diksha and considered Rmnand his
consider Rmnand que su gur a partir de
guru from that day forward.31 The Guruaquel da expide 31 al Gur-Mahdtmya, o el
Mahdtmya, or song of praise, to the guru of the canto de alegra, al gur de la escuela de Kabir
school of Kabir equates the guru with God and compara el gur con Dios y dice que aquellos
says that those who do not honor the guru will que no honran al gur caern a renacimientos.
fall into rebirths. Likewise, in the
Igualmente, en el Rmcaritmnas de Tulsids,
Rmcaritmnas of Tulsids, no one can save a nadie puede salvar a una persona con quien el
person with whom the guru is angry.32
gur es enojado 32
The guru Chaitanya was considered an
El gur Chaitanya fue considerado un
avatra of Krishna and Radha, setting the stage avatra de Krishna y Radha, creando el marco
for devotees to claim that their guru, too, was an idneo para devotos para afirmar que su gur,
avatra.33 In the Nth yogic tradition of Marathi tambin, era un avatra.33 En el Nth yogic la
siddhas, or perfected masters, the doctrine of
tradicin del Marathi siddhas, o perfeccion a
guruvda reaches great heights, emphasizing the maestros, la doctrina de guruvda alcanza
grace of the divine guru, and his unity with God grandes alturas, enfatizando la gracia del gur
and with the disciple who serves him perfectly. divino, y su unidad con Dios y con el discpulo
One of the most widely used Marathi Nth texts, que le sirve perfectamente. Uno del Marathi el
the Guru Charita, extolls the lineage of the
ms extensamente usado textos de Nth, el Gur
Vaishnava saint, Datttreya. Like the Guru Gita, Charita, alaba el linaje del santo de Vaishnava,
or Song of the Guru, it is a collection of
Datttreya. Como el Gur Gita, o la Cancin del
Vaishnava and Shaivite shlokas, or verses, taken Gur, es una coleccin de Vaishnava y Shaivite
from sources such as the Upanishads, the
shlokas, o versos, tomados de fuentes, como
Tantras, and the Purnas. Both proclaim the
Upanishads, Tantras, y el Purnas. Ambos
gurus primacy, even over God, as the guru can proclaman la primaca del gur, hasta sobre
transform a disciple into a God-realized person. Dios, ya que el gur puede transformar a un
Verse after verse of the Guru Gita says Na
discpulo en una persona Realizada por Dios. El
guroradhikam, or There is nothing greater than verso despus del verso del Gur Gita dice que
the guru.34
Na guroradhikam, o No hay nada mayor que el
gur. 34
Thus, as Gonda says, the tradition of
As, como Gonda dice, la tradicin del
profound respect for the guru grew, especially respeto profundo al gur creci, sobre todo en
in the later centuries, not rarely to exaggerated los siglos posteriores, no raramente a
dimensions, and the guru became the vital
dimensiones exageradas, y el gur se hizo el
center of the religion.35 Klostermaier lists one centro vital de la religin. 35 Klostermaier
of the ten Vaishnava sins against the name of
ponen uno en una lista de los diez pecados de
God in the Bhktirdsmritasindhubinduh as
Vaishnava contra el nombre de Dios en el
thinking that the guru is a mere human being, Bhktirdsmritasindhubinduh como creyendo
a sin which cannot be atoned for.36 In Hindu
que el gur es un mero ser humano, un pecado
ashrams in India and the West even today,
que no puede ser expiado En ashrams hindes en
devotees sing their gurus praises by chanting, India y el Oeste hasta hoy, los devotos cantan las
Tvameva mt ca pit tvameva Tvameva
alabanzas de su gur cantando, Tvameva mt ca

bandhushca sakh tvameva Tvameva vidy

dravinam tvameva Tvameva sarvam mama
devadeva.

pit tvameva Tvameva bandhushca sakh

tvameva Tvameva vidy dravinam tvameva
Tvameva sarvam madre devadeva.

You are mother, you are father, you are brother, Usted es la madre, usted es el padre, usted es el
you are friend. You are knowledge, you are
hermano, usted es el amigo. Usted es el
wealth, you are everything, O god of gods!37
conocimiento, usted es la riqueza, usted es todo,
O Dios de dioses! 37
Certainly this elevation of the guru has
Seguramente esta elevacin del gur ha
created many opportunities for less than egoless creado muchas oportunidades de menos que
gurus. Sacred texts that describe how to
gures egoless. Los textos sagrados que
discriminate a true guru from a false guru have describen como discriminar a un gur verdadero
been consulted by would-be disciples for
de un gur falso han sido consultados por
centuries. The teaching of Gautama Buddha, Be discpulos aspirantes durante siglos. La
a light unto yourself, was one response to a
enseanza de Gautama Buda, Ser una luz a
system of spiritual authority that had its limits. usted, era una respuesta a un sistema de la
Abuses of power by contemporary gurus
autoridad espiritual que tena sus lmites. Los
considered to be divine and infallible are
abusos de autoridad por gures contemporneos
documented in a new genre of literature,
consideraron para ser divinos e infalible son
critiquing the authoritarian structure of the guru- documentados en un nuevo gnero de la
disciple relationship, especially in a Western
literatura, criticando la estructura autoritaria de
context.38In reevaluating the guru-disciple
la relacin de gur-discpulo, sobre todo en un
paradigm, one must consider its historical roots, contexto 38In Occidental que revalua el
as well as its triumphs and abuses.
paradigma de gur-discpulo, hay que considerar
sus races histricas, as como sus triunfos y
abusos.
Before we begin our analysis of
Antes de que comencemos nuestro
nandamay M as guru, we should review
anlisis de nandamay M como el gur,
some of the ways in which the Hindu guru is
deberamos examinar algunos caminos de los
conceived, particularly within the Bengali
cuales el gur hind es concebido, en particular
Shkta context, which has strong tantric
dentro del contexto Shkta bengal, que tiene
elements. First, the true guru is one who gives elementos tantric fuertes. En primer lugar, el
dksh, or initiation.39 This initiation is caUed gur verdadero es el que quin da dksh, o
shaktipt, literally the descent of power from the iniciacin 39 Esta iniciacin es caUed shaktipt,
enlightened guru into the disciple, the shishya. literalmente el descenso de poder del gur culto
Shkta texts define initiation by the gurus
en el discpulo, el shishya. Los textos de Shkta
touch, or sparsha dksh, initiation by the gurus definen la iniciacin por el toque del gur, o
word, or mantra, or vag dksh, and initiation by sparsha dksh, la iniciacin por la palabra del
the gurus gaze, or drik dksh. They also
gur, o el mantra, o vag dksh, y la iniciacin
describe initiation into spontaneous knowledge por la mirada fija del gur, o drik dksh. Ellos
that can arise from the gurus look, speech, or tambin describen la iniciacin en el
touch, called shmbhavi-dksha.40 The most
conocimiento espontneo que puede provenir de
common form of initiation, however, is by
mirada del gur, discurso, o toque, llamado
mantra, which is considered alive with the
shmbhavi-dksha.40 la mayor parte de forma
enlightened gurus shakti.
comn de la iniciacin, sin embargo, es por el
mantra, que se considera lleno de shakti del gur

culto.
However, regardless of the form, dksh
Sin embargo, sin tener en cuenta la
is the moment when the guru ignites the dormant forma, el dksh es el momento cuando el gur
spiritual energy, or kundalin, at the base of the enciende la energa espiritual inactiva, o
disciples spine, which begins to transform the kundalin, en la base de la espina del discpulo,
disciple from within. It is often seen
que comienza a transformar al discpulo desde
metaphorically, and even literally, as the planting dentro. A menudo es visto metafricamente, y
of a seed which, given the proper conditions,
hasta literalmente, como la plantacin de una
will grow into a tree. Muller-Ortega says that in semilla que, considerando las condiciones
Kashmir Shaivism there is a sense in which [the apropiadas, se convertir en un rbol. Mullerdisciple] is infected with the germ of infinity, Ortega dice que en la Cachemira Shaivism hay
with the seed, which will sprout into the
un sentido en el cual [el discpulo] es 'infectado'
acquisition of the state of enlightenment.41
por el germen de infinidad, con la 'semilla', que
brotar en la adquisicin del estado de la
aclaracin. 41
Second, the true guru has the ability to
En segundo lugar, el gur verdadero tiene
guide the awakened spiritual energy of the
la capacidad de dirigir la energa espiritual
disciple from within and without. The internal despertada del discpulo desde dentro y sin. La
guidance comes from the inner guru, known as direccin interna viene del gur interior,
the serpent power or supremely intelligent
conocido como el poder de serpiente o
kundalin, whose task it is to remove all inner kundalin sumamente inteligente, cuya tarea esto
obstacles to realization of ones divine nature. debe quitar todos los obstculos interiores para
The external guidance takes the form of
la realizacin de la naturaleza divina de alguien.
teachings and guidance that make the disciple La direccin externa toma la forma de
aware of the goal and the obstacles to reaching enseanzas y direccin que hacen al discpulo
it.
consciente del objetivo y los obstculos para el
alcance de ello.
Third, the true guru possesses skill in
En tercer lugar, el gur verdadero posee
means, or the ability to guide each disciple
la habilidad en medios, o la capacidad de
according to his or her own needs, aptitudes and dirigir a cada discpulo segn su propias
samskdras, or impressions from past lifetimes. If necesidades, aptitudes y samskdras, o
the guru is genuine, no two disciples receive the impresiones de vidas pasadas. Si el gur es
same instructions. As Baumer says, The teaching genuino, ningunos dos discpulos reciben las
and the method are always adapted to the actual mismas instrucciones. Como Baumer dice, La
spiritual stage of the disciple which can only be enseanza y el mtodo siempre son adaptados a
recognized by the true master. There is no place la etapa espiritual actual del discpulo que slo
for make-believe and also no place for mass
puede ser reconocido por el maestro verdadero.
instruction in the spiritual field, for everything No hay ningn lugar para hacen - no creen y
depends upon the capacity of the disciple to
tambin ningn lugar para la instruccin de
receive.42
masas en el campo espiritual, ya que todo
depende de la capacidad del discpulo de recibir
42
This capacity is connected to a fourth
Esta capacidad est relacionada con una
quality, one that is particularly apparent within cuarta calidad, uno que es particularmente
the tantric tradition: the commitment to secrecy, aparente dentro de la tradicin tantric: la entrega

or rahasya. Brooks says that tantric teachings a secreto, o rahasya. Brooks dice que las
and practices are not secret because they are
enseanzas tantric y las prcticas no son secretas
restricted and limited both in transmission and in porque ellos son restringidos y limitaron tanto
accessibility to outsiders but because without en la transmisin como en la accesibilidad a
initiation one is not fully empowered to use or forasteros, pero porque sin la iniciacin uno no
comprehend them.Tantric secrecy, he says, is a es totalmente autorizado para usarlos o
complex religious category that binds tradition entenderlos. El secreto de Tantric, l dice, es
(sampradya) and lineage (parampar) together una categora religiosa compleja que liga la
into a socio-religious community.43
tradicin (sampradya) y el linaje (parampar)
juntos en una comunidad socio-religiosa. 43
Fifth and finally, the true guru follows
Quinto y finalmente, el gur verdadero
and/or creates a tradition and a lineage.
sigue y/o crea una tradicin y un linaje.
Traditionally, a guru becomes a guru by being Tradicionalmente, un gur se hace un gur
the perfect disciple. The Swaminarayan religion, siendo el discpulo perfecto. La religin
a contemporary Vaishnava movement originating Swaminarayan, un movimiento de Vaishnava
in Gujarat, subcribes to a the doctrine of akshara contemporneo que proviene en Gujarat,
or the abode of the supreme person: The
subcribes a la doctrina de akshara o el domicilio
supreme devotee serves his guru as the abode of de la persona suprema: El devoto supremo sirve
purushottama, or the supreme person, and
a su gur como el domicilio de purushottama, o
thereby partakes of his essence, thus becoming la persona suprema, y as toma su esencia, as
the guru (and abode of God) that he serves. In hacindose el gur (y el domicilio de Dios) que
this way, they say, a lineage has developed from l sirve. De esta manera, ellos dicen, un linaje se
their founder, Sahajnand Swami (1731-1830), ha desarrollado de su fundador, Sahajnand
down to the present guru, each guru grooming Swami (1731-1830), abajo al gur presente, cada
certain disciples from which he chooses a
gur que cepilla a ciertos discpulos de los cuales
successor to carry on the lineage.44 Many Hindu l elige a un sucesor para continuar el linaje 44
gurus centuries ago founded a lineage or a
Muchos gures hindes hace unos siglos
philosophical school that continues to the
fundaron un linaje o una escuela filosfica que
present day, for example, Shankara,
sigue para el da de hoy, por ejemplo, Shankara,
Abhinavagupta, and Rmnuja. As Vail notes, Abhinavagupta, y Rmnuja. Como Vail nota,
the members of a lineage are linked through
los miembros de un linaje son unidos a travs de
successive initiations to their founder in a
iniciaciones sucesivas a su fundador de un modo
substantial way.45
45 sustancial
The Bond between the Guru and the
El Enlace entre el Gur y el Discpulo
Disciple
In order to evaluate the guru-disciple
A fin de evaluar la relacin de gurrelationship between nandamay M and her discpulo entre nandamay M y sus devotos,
devotees, we need to better understand the
tenemos que entender mejor la relacin
substantial link, the indissoluble bond,
sustancial, la obligacin indisoluble, entre el
between the guru and the disciple, or guru-to-be. gur y el discpulo, o futuro por el gur. El
Anthropologist McKim Marriott, of the
antroplogo McKim Marriott, de la escuela
ethnosociological school, offers one language in ethnosociological, ofrece una lengua en la cual
which to frame it. According to Marriott, the
enmarcarla. Segn Marriott, el concepto hind
Hindu concept of a person is that of an
de una persona es el de "dividual" ilimitado, en
unbounded dividual, in contrast to the Western contraste con el concepto Occidental de la

concept of the person as a bounded individual.

Individuals do not exist in the Hindu world
because persons, like everything else, are
divisible into particles that can be shared or
exchanged with others.46 The Hindu
worldview sees everything as permeable
substance-a person, ideas, the land, karma, the
guru-and in a constant state of interaction and
flux. As Val Daniel, one of Marriotts disciples,
writes in Fluid Signs: On Being a Person in the
Tamil Way, A person is not an individual. A
person includes his wife, his children, his
kinsmen, his jdti fellow (members of his subcaste), and even extends to include his ancestors
and ancestral deities.47Thus, transactions,
whether between different castes or between
guru and disciple, can be seen as involving
exchanges of substance that are either
compatible or incompatible, resulting in
differing degrees of substantial equilibrium or
disequilibrium. Not only is the saint or gurus
state considered contagious but also
everyones state is contagious.

persona como un individuo saltado. "Los

individuos" no existen en el mundo hind porque
las personas, como todo lo dems, son
divisibles en partculas que pueden ser
compartidas o cambiadas con otros. 46 La
cosmovisin hind ve todo como persona de
sustancia-a permeable, ideas, la tierra, karma, el
gur - y en un estado constante de interaccin y
flujo. Ya que Val Daniel, uno de los discpulos de
Marriott, escribe en Signos Fluidos: Siendo una
Persona del Modo tamil, Una persona no es un
individuo. Una persona incluye a su esposa, sus
nios, sus parientes, su compaero jdti
(miembros de su subcasta), y hasta se extiende
para incluir a sus antepasados y deidades
ancestrales. 47Thus, las transacciones, si entre
castas diferentes o entre gur y discpulo, pueden
ser vistas como la implicacin de cambios de la
sustancia que son compatibles o incompatibles,
causando niveles que se diferencian de equilibrio
sustancial o desequilibrio. No slo es el santo o
el estado del gur consider que el estado
"contagioso" sino tambin de todo el mundo es
contagioso.
Using transactional language, the guru
Usando la lengua transaccional, el gur
might be seen as a dividual who has been
podra ser visto como un dividual quin ha
spiritualized by contact with the substance of his sido spiritualized por el contacto con la esencia
or her guru, who, in turn, has become one with de su gur, que, por su parte, se ha hecho un con
the substance of God, or Brahman, whom
la esencia de Dios, o Bracmn, que Marriott se
Marriott refers to as Number One, the constant, refiere como Al nmero Un, la constante, quin
who is nirguna (without attributes), whose
es nirguna (sin atributos), cuyo proceso es el
process is consciousness and nonconocimiento y non-relationality. 48The el
relationality.48The guru, in planting a seed of gur, en la plantacin de una semilla de ella o su
her or his God-realized substance within the
sustancia Realizada por Dios dentro del
disciple, is sharing his or her substance with the discpulo, comparte su sustancia con el
disciple. When the disciple nurtures the seed,
discpulo. Cuando el discpulo nutre la semilla,
reinforcing its substance with spiritual practice reforzando su sustancia con la prctica espiritual
in proximity to the guru while renouncing the en la proximidad del gur renunciando la
stuff of the material world, his or her substance materia del mundo material, su sustancia se hace
becomes more and more like the gurus.49 The cada vez ms como el gur 49 El gur, por el
guru, by contrast, having become established in contraste, habiendo hacerse establecido en la
the substance of God, cannot be depleted
esencia de Dios, no puede ser mermado por la
through transmission.50
transmisin 50
The understanding that people
El entendimiento que la gente
interpenetrate each other over time can help to interpenetra el uno al otro con el tiempo puede
explain the belief that M, like other gurus, took ayudar a explicar la creencia que M, como otros

on the karma of her devotees, as seen in miracle gures, tom la karma de sus devotos, tan vistos
stories such as the one in which M reportedly en historias de milagro, como el que en el cual
took on a devotees karma, became disfigured, M segn se informa tom la karma de un
and had to digest it. It is the gurus job to take on devoto, se hizo desfigurado, y tuvo que digerirlo.
the negative karma of her devotees, process it, Es el trabajo del gur de tomar la karma negativa
and thus reduce obstacles in the way of the
de sus devotos, tratarlo, y as reducir obstculos
liberation; the disciple, in turn, receives the
en la forma de la liberacin; el discpulo, por su
grace of spiritualized substance. In Bengal, God parte, recibe la gracia de la sustancia
is usually envisioned to be both saguna, with
spiritualized. En Bengal, Dios est por lo general
attributes, and nirguna, without attributes. From previsto para ser tanto saguna, con atributos,
this perspective, only Ms saguna form-that
como nirguna, sin atributos. Desde este punto de
form possessing changing, subtle propertiesvista, slo Ms saguna forma - que cambio de
could be affected by karma, which M could
posesin de forma, las propiedades sutiles normalize by digesting it. Because M was
podran ser afectadas por la karma, que M
established in a nirguna state as well, her
podra normalizar digirindolo. Como M fue
unchanging formless presence could not be
establecido en un estado de nirguna tambin, su
injured.51
presencia informe incambiable no poda ser
perjudicada 51
nandamay M as Guru
nandamay M como Gur
Most of Ms devotees maintain that she
La mayor parte de devotos Ms
was not a guru and explain that she did not give mantienen que ella no era un gur y explique
dksh and that she herself said that she was not que ella no dio dksh y que ella ella misma dijo
a guru. When I began this study, I assumed this que no era un gur. Cuando comenc este
was true. Like my friend, the scholar Bettina
estudio, supuse que esto fuera verdad. Como mi
Baumer, who met M a number of times, I
amigo, el erudito Bettina Baumer, que encontr
believed that M did not have the impetus to M varias veces, cre que M no tena el mpetu
give people sdhana, to make them do
para dar a la gente sdhana, hacerlos hacer algo.
something.52 Rather, she appeared to be more a 52 Mejor dicho, ella pareci ser ms un foco
passive focus for her devotees devotion, almost pasivo para el lealtad de sus devotos, casi como
like a mrti, or statue of a deity.
un mrti, o estatua de una deidad.
However, eight devotees referred to M
Sin embargo, ocho devotos se refirieron a
as such, including Bhanumati Ganguli, who
M como tal, incluso Bhanumati Ganguli, quin
referred to Ms grace, or kripa, as gurukripa, or se refiri a la gracia Ms, o kripa, como
gurus grace53; Swami Samatananda, who
gurukripa, o grace53 del gur; el Swami
referred to himself as chrya and M as the
Samatananda, quin se refiri a l como chrya
real guru54; Swami Turiyananda who said that y M como el verdadero gur 54; el Swami
M was the kind of guru who, like Lord Krishna, Turiyananda quin dijo que M era la clase de
had a magnetic personality and was full of
gur que, como Seor Krishna, tena una
compassion and love, yet was so powerful that personalidad magntica y estaba lleno de
once you got in her grip it was like being in the compasin y amor, an era tan potente que una
jaws of a tiger;55 and Swami Jnanananda who vez que usted entr en su apretn que era como
articulated many ways in which M fulfilled the estar en las mandbulas de un tigre; 55 y Swami
qualifications of guru.56
Jnanananda quin articul muchos caminos de
los cuales M realiz las calificaciones del gur
56

Did M Give DKsh?

Dio

M DKsh?

We begin by asking whether M

Comenzamos preguntando si M realiz
performed the central function of the guru: to
la funcin central del gur: otorgar la iniciacin
bestow initiation that awakens a disciple to the que alerta a un discpulo de la vida espiritual.
spiritual life. When I first read that M did not Cuando primero le que M no dio dksh,
give dksh, I suspected this was a technicality, sospech que esto era un tecnicismo, que
that while M may never have actually given
mientras M nunca realmente puede haber dado
dksh, she was often present, and devotees must dksh, ella a menudo estuvo presente, y los
have felt connected to her as the overseer of the devotos deben haberse sentido relacionados con
initiation. However, in my interviews, I was
ella como el capataz de la iniciacin. Sin
presented with the reality that M gave dksh embargo, en mis entrevistas, me presentaron la
indirectly and directly, many devotees marking realidad que M dio dksh indirectamente y
that moment as the beginning of their spiritual directamente, muchos devotos que marcan ese
awakening and considering that M resided
momento como el principio de su
within them from that time on.
despertamiento espiritual y considerando que M
residi dentro de ellos a partir de aquel tiempo
en.
The discrepancy between official
La discrepancia entre declaraciones
statements and reality became apparent in one of oficiales y realidad se hizo aparente en una de
my earlier interviews.57 I was telling two
mis entrevistas 57 ms tempranas yo deca a dos
devotees that, although I knew that M never
devotos que, aunque yo supiera que M nunca
gave dksh, I was interested in whether she
dio dksh, estuve interesado en si ella dio la
gave spiritual instruction. One devotee said,
instruccin espiritual. Un devoto dijo, Aunque
Although M had a question and answer period M tuviera una pregunta y perodo de respuesta
nearly every evening in which people could ask casi cada tarde en el cual la gente podra hacer
questions about their sdhana, she rarely
preguntas sobre su sdhana, ella raramente se
volunteered specific instructions unless a person ofreca instrucciones especficas a menos que
asked for them. M gave dksh only when a
una persona los pidiera. M dio dksh slo
person was ready and asked for it. M touched cuando una persona estaba lista y pedida ello.
people in three ways: through dreams or visions, M toc a la gente de tres modos: por sueos o
by calling people to her, or by waiting for people visiones, llamando a la gente a ella, o esperando
to approach her for dksh. In the case of the
a la gente a acercarse a ella para dksh. En caso
third way, a person would contact [someone] in del tercer camino, una persona se pondra en
the ashram and say, I want to be initiated, or I contacto [alguien] en el ashram y dira, Quiero
want to have a private, which meant a private ser iniciado, o Quiero tener un privado, que
meeting with M in which she gave initiation. In signific una reunin privada con M en el cual
my case, M sent for me to give dksh.[She
ella dio la iniciacin. En mi caso, M llam a m
laughs] I was content just to sit in Ms presence para dar dksh. [Ella se re] yo estaba contento
but M said emphatically, No, you must have a slo con sentarme en la presencia Ms pero M
private! It was during the private that M gave dijo enrgicamente, No, usted debe tener un
specific instructions to each devotee. Unlike the privado! Era durante el privado que M dio
general instructions for the public, such as
instrucciones especficas a cada devoto. A
practice ceaseless prayer, read the Bhagavad
diferencia de las instrucciones generales para el
Git, the specific instructions M gave an
pblico, como la prctica rezo incesante, leen el
initiated disciple in the private entailed much Bhagavad Git, las instrucciones especficas que

more responsibility. It was to be understood that M dio a un discpulo iniciado en el "privado"

these instructions were to be followed for life, as implicaron mucho ms responsabilidad. Haba
a vow. If there was a time when one thought,
que entender que stos instrucciones deban ser
Gee, should this continue? then one must ask seguidos para la vida, como un voto. Si hubiera
M if it was time for a change. When you go into un tiempo cundo un pensamiento, Caramba,
this private, these subtle things come out. She debera esto seguir? entonces hay que preguntar
looks at you and says, Do this for one year. In a M si fuera el tiempo para un cambio. Cuando
a year she may say drop it, because now it has usted entra en esto privado, estas cosas sutiles
become part of you. You see, these are very
salen. Ella le mira y dice, Haga esto durante un
intimate private things which are told only you ao. En un ao ella puede decir la gota esto,
when you have this private session.
porque ahora se ha hecho la parte de usted.
Usted ve, stos son cosas privadas muy ntimas
que slo le son dichas cuando usted tiene esta
sesin privada.
They went on to tell about the common
Ellos continuaron a contar sobre los
elements of the dksh ceremony: the
elementos comunes de la ceremonia dksh: las
preparatory practices of a purificatory bath;
prcticas preparatorias de un bao purificatory;
fasting; gathering gifts of flowers, fruits, and
ayuno; regalos crecientes de flores, frutas, y
nuts; and sometimes the reading of a certain text. nueces; y a veces la lectura de un cierto texto.
Then M asked, Who is your inspiration? and Entonces M pregunt, Quin es su
gave an appropriate mantra, her instructions for inspiracin? y dio un mantra apropiado, sus
daily practice to be done three times a day, and instrucciones para la prctica diaria para ser
finally, her instructions not to tell anyone from hecha tres veces por da, y finalmente, sus
whom they received dksh. They explained that instrucciones para no decir a cualquiera de quien
before 1970, M had given dksh to only a few ellos recibieran dksh. Ellos explicaron que
people, but mostly she had her mother give it. antes de 1970, M haba dado dksh a slo una
Didim died in 1970, and in the early 1970s M gente, pero generalmente ella haca su madre
started giving dksh and initiated many people. darlo. Didim muri en 1970, y a principios de
One devotee added, It was always denied that los aos 1970 M comenz a dar dksh e inici
M gave it. It was denied in all the books. The a muchas personas. Un devoto aadi, Siempre
other said, M told us when we were asked, just se negaba que M lo dio. Fue negado en todos
say svara is my guru. He gave it to me. M
los libros. Otro dicho, M nos dijo cuando nos
tells you it is the Supreme who is giving it to
preguntaron, slo diga svara es mi gur. l lo
you, because at that moment, she is That. At
dio a m. M le dice que es el Supremo quin lo
that point in the interview these devotees added, da a usted, porque en aquel momento, ella es
Of course, you cannot tell anyone this. I was Esto. A aquel punto en la entrevista estos
aware of the esoteric level of the conversation, devotos aadieron, Por supuesto, usted no
but I had assumed that if they were revealing this puede decir a nadie esto. Yo era consciente del
information with the tape recorder running, they nivel esotrico de la conversacin, pero yo haba
had decided it was for inclusion in this study.
supuesto que si ellos revelaran esta informacin
One devotee explained, You cannot convince con la marcha de magnetfono, ellos hubieran
people about dksh. There are certain spiritual decidido que era para la inclusin en este
things which you may write about, but they
estudio. Un devoto explic, Usted no puede
wont accept it.The mystical aspect, its not for convencer a la gente sobre dksh. Hay ciertas
the general public. The other conjectured that cosas espirituales sobre las cuales usted puede

M might have told them not to tell out of a

concern that it would become a fad among
people, especially Westerners, to join up. By
the end of the interview, both devotees had
softened on the issue of confidentiality.
Eventually, they decided that only M could say
if this was important information for my study
and advised me to consult M on this question,
listen for her guidance, and decide for myself.

escribir, pero ellos no lo aceptarn. El aspecto

mstico, no es para el gran pblico. Otro
conjeturado que M podra haberles dicho no
decir de una preocupacin que se hara una
mana entre la gente, sobre todo Habitantes del
oeste, para unirse. Hacia el final de la
entrevista, ambos devotos se haban ablandado
en la cuestin de la confidencialidad.
Finalmente, ellos decidieron que slo M podra
decir si esto era la informacin importante para
mi estudio y aconsej que yo consultara M en
esta pregunta, escuchara para su direccin, y me
decidiera para m.
I postponed this decision until I had
Pospuse esta decisin hasta que yo
completed all the interviews. Nineteen of forty- hubiera completado todas las entrevistas.
four interviews contained stories about dksh. Diecinueve de cuarenta y cuatro entrevistas
Although seven devotees claimed that M did contuvieron historias sobre dksh. Aunque siete
not give dksh and told me of their initiation
devotos afirmaran que M no dio dksh y me
from Didim, Bholanth, Bhskarnanda, or
dijo de su iniciacin de Didim, Bholanth,
Nirvnnanda, four other devotees did lower
Bhskarnanda, o Nirvnnanda, otros cuatro
their voices to tell me in veiled language that M devotos realmente bajaron sus voces para
had initiated them herself. Others admitted that decirme en la lengua velada que M los haba
M gave dksh herself on special occasions
iniciado ella misma. Los otros confesaron que
when her kheyla moved her to.58
M dio dksh ella misma en ocasiones
especiales cuando su kheyla la movi a. 58
Two devotees told of dksh directly
Dos devotos contaron de dksh
from M in the 1950s and one in the 1960s, all directamente de M en los aos 1950 y un en los
before Didima death. One said, in the
aos 1960, todos antes de la muerte de Didim'a.
ambiguous language that typified all four
Un dijo, en la lengua ambigua que tipific cuatro
revelations: No, there was nobody in between. I revelaciones: No, no haba nadie entre. Creo
think it would be wrong for you to write that M que sera incorrecto para usted escribir que M
gave me the dksh, but M arranged for me to me dio el dksh, pero M pidi que yo
get the mantra. But I didnt want dksh from
consiguiera el mantra. Pero no quise dksh de
anybody but M. She gave me what I needed. alguien, pero M. Ella me dio lo que necesit.
Another said, I must not comment on whether El otro dijo, No debo comentar sobre si ella
she initiated people directly or not, but she used inici a la gente directamente o no, pero ella
to govern the whole thing. M told me to tell
sola gobernar todo el asunto. M me dijo decir a
people that it was Naryana who gave. I asked la gente que era Naryana quin dio. Ped a un
a devotee to tell me who gave dksh to her for devoto decirme que di dksh a ella para M, y
M, and she replied, For me? That I dont want ella contest, Para m? Que yo no quiera
to express. M made all the arrangements.
expresar. M hizo todos los preparativos. Didim
Didim was alive, but she was not present. Not estaba vivo, pero ella no estuvo presente. No
even Bhskarnanda was there. Nobody was
hasta Bhskarnanda estaba all. Nadie estaba
there. In each case, there was a reluctance to
all. En cada caso, haba una renuencia a decir
say unequivocally that M gave them initiation. inequvocamente que M les dio la iniciacin.
It seems that she told them not to tell who gave it Parece que ella les dijo no contar quin lo dio a

to them, while giving them the understanding

ellos, dndoles el entendimiento que nadie
that no one was between them and God.
estaba entre ellos y Dios.
The interviews also reflected that
Las entrevistas tambin reflejaron que los
devotees received dksh from M through three devotos recibieron dksh de M a travs de tres
different processes: through dreams and visions, procesos diferentes: por sueos y visiones,
by being invited by M to take it, and by
invitado por M a tomar esto, y acercndose a
approaching M with a request for dksh. Five M con una peticin de dksh. Cinco devotos
devotees spoke of having received a mantra fromhablaron de haber recibido un mantra de M en
M in a dream. All five of them went to M later un sueo. Todos los cinco de ellos fueron a M
to confirm that this was, indeed, their initiation. ms tarde para confirmar que esto era, en efecto,
M told all five of them that the dream was to be su iniciacin. M dijo a todos los cinco de ellos
taken in that way and asked two of them to take que el sueo deba ser tomado de esa manera y
formal dksh after that.
pidi a dos de ellos tomar dksh formal despus
de esto.
Even if M only occasionally gave
Aun si M slo de vez en cuando diera
formal dksh directly, the interviews show that dksh formal directamente, las entrevistas
she orchestrated the initiation of her close
muestran que ella orquest la iniciacin de sus
disciples from beginning to end. Keshab
discpulos cercanos desde el principio hasta el
Bhattacarya, a young male devotee from
final. El Keshab Bhattacarya, un devoto de sexo
Varanasi, told me that when he asked M for
masculino joven de Varanasi, me dijo que
initiation at the age of eighteen, M responded, cuando l pidi M la iniciacin a la edad de
smiling, Well, there are many specific rules of dieciocho aos, M respondi, sonrisa, Bien,
this ashram. One rule is that this ashram never hay muchas reglas especficas de este ashram.
invites people to take initiation. And on the other Una regla consiste en que este ashram nunca
hand when somebody has come with a wish to invita a la gente a tomar la iniciacin. Y por otra
take initiation, this ashram can never say no.59 parte cuando alguien ha venido con un deseo de
However, according to the dksh stories in my tomar la iniciacin, este ashram nunca puede
interviews, M invited at least as often as she
decir no. 59 sin Embargo, segn las historias
waited to be approached. Eight devotees told
dksh en mis entrevistas, M invitado al menos
stories in which M forcefully urged them to
tan a menudo como ella esper a ser acercada.
take initiation, only two reported asking M for Ocho devotos contaron historias en las cuales
initiation. Five whom M asked to take initiation M enrgicamente los impuls a tomar la
resisted but eventually surrendered when M
iniciacin, slo dos relataron la peticin de M
either ordered them or persuaded them by
para la iniciacin. Cinco a quien M pidi tomar
eliminating every excuse. For example,
la iniciacin resistida, pero finalmente rendido
Bhanumati Ganguli said: One day M suggested cuando M pedido ellos o persuadido ellos
that I take dksh. I said, Why should I take
eliminando cada excusa. Por ejemplo,
dkshl M replied, It will make you
Bhanumati Ganguli dijo: un da M sugiri que
stronger. So at that time there was no
yo tome dksh. Dije, Por qu debera yo tomar
opportunity. But soon we decided to go see M dkshl M contestado, Esto le har ms
in Lucknow and come back in the evening,
fuerte. Tan entonces no haba ninguna
because we had work the next day. So my own oportunidad. Pero pronto decidimos ir ven M
mother was there and as soon as I got there she en Lucknow y vuelven por la tarde, porque
said, You have not taken dksh. M suggested tenamos el trabajo al da siguiente. Entonces mi
it to you. Why have you not taken it? Take it. M propia madre estaba all y tan pronto como me
is here. I told my mother that I have not thought puse all ella dijo, Usted no ha tomado dksh.

it over. Immediately M called me and said, M lo sugiri a usted. Por qu no lo ha tomado

Do you want to take dkshl I said, Yes, but usted? Tmelo. M est aqu. Dije a mi madre
just me. My husband will not want to. M told que no lo he meditado. Inmediatamente M
me, No, no, it will be good for you to take it
me llam y dijo, Haga usted quiere tomar
together. So I came out and told my husband dkshl dije, S, pero slo m. Mi marido no
what M said. He said alright. Then I said to M, querr a. M me dijo, No, no, estar bien para
We have no clothing or bedding for the night. usted tomarlo juntos. Entonces sal y dije a mi
We were going back to Kanpur. M said, You marido lo que M dijo. l dijo alright. Entonces
go spend the night with your mother in her bed, dije a M, No tenemos ninguna ropa o ropa de
and sari, thats no problem. You come to me
cama para la noche. Volvamos a Kanpur. M
after two oclock and the problem will be
dijo, Usted va gastan la noche con su madre en
solved. She arranged everything-sari, dhoti,
su cama, y sari, esto no es ningn problema.
everything. And she told me to go to bed and
Usted viene a m despus de las dos y el
come in the morning having bathed. And next problema ser solucionado. Ella arregl el tododay she made all the arrangements.60
sari, dhoti, todo. Y ella me dijo acostarme y
venir por la maana habindose baado. Y al da
siguiente ella hizo todas las medidas 60
In spite of the fact that M did give
A pesar de que M realmente dio dksh
dksh directly and indirectly, some interviews directamente e indirectamente, algunas
addressed the question of why M did not do so. entrevistas se dirigieron a la pregunta de por qu
Bettina Baumer, an Austrian scholar who,
M no hizo as. Bettina Baumer, un erudito
though not a devotee, had taken Ms darshan austraco que, aunque no un devoto, haba
many times, said, The fact that she was not
tomado Ms darshan muchas veces, dijo, El
anxious to initiate people herself is the sign of a hecho que ella no estaba preocupada de iniciar a
real saint. She wasnt out to catch anybody. You la gente ella misma es la seal de un verdadero
had to really want initiation.61 This assumption santo. Ella no deba agarrar a nadie. Usted
was challenged by stories in which M tricked, realmente tuvo que querer la iniciacin. 61 Esta
persuaded, or ordered reluctant devotees to take asuncin fue desafiada por historias en las cuales
dksh. Sita Gupta said that M did not give
M engaado, persuadi, u orden que devotos
dksh directly because people couldnt take it. reacios tomaran dksh. Sita Gupta dijo que M
The three times M gave it (to Bholanth, Bhaiji, no dio dksh directamente porque la gente no
and Didim), the three of them took sannysa poda tomarlo. Las tres veces M lo dio (a
and soon after that they passed away.62
Bholanth, Bhaiji, y Didim), tres de ellos
Jogendranath Bhattacarya gave me a theological tomaron sannysa y pronto despus que ellos
explanation he credited to Gopinath Kaviraj,
fallecieron. 62 Jogendranath Bhattacarya me
saying, M cannot be the initiator [the guru]
dieron una explicacin teolgica que l acredit
because she is the ishta [the deity]. M is the a Gopinath Kaviraj, diciendo, M no puede ser
end. It is quite impossible to think of her as the el iniciador [el gur] porque ella es el ishta [la
means. M as an end cannot initiate. In other deidad]. el M es el final. Es completamente
words, M is God; she is the end; therefore, she imposible pensar en ella como los medios. M
cannot be the guru.63
como un final no puede iniciar. En otras
palabras, M es Dios; ella es el final; por lo
tanto, ella no puede ser el gur 63
The most illuminating remarks were
Los comentarios ms instructivos fueron
made by Nirmal Chatterji, a renunciant devotee hechos por Nirmal Chatterji, un devoto

who spent many years with M.

renunciant que gast muchos aos con M.
In satsang great learned sdhus used to ask M, En sdhus aprendido del grande satsang sola
Why dont you give dksh? People are devotedpreguntar a M, Por qu no da usted dksh?
to you. They want their dksh from you. And La gente es dedicada a usted. Ellos quieren su
we are fortunate to have you among us. You are dksh de usted. Y tenemos suerte de tenerle
available. So why dont you give it? And M entre nosotros. Usted est disponible. Entonces,
would say, DKsh is of five types. It is not
por qu no lo da usted? Y M dira, DKsh es
only that you utter the mantra in someones ears. de cinco tipos. No es slo que usted pronuncia el
That is one type.You can give dksh by touch. mantra en odos de alguien. Es un tipo. Usted
You can give dksh by giving things to people. puede dar dksh por el toque. Usted puede dar
M was saying that the simple fruit she gives has dksh dando cosas a la gente. M deca que la
her shakti. She said, You can have dksh in a fruta simple que ella da tiene su shakti. Ella dijo,
dream. You can have dksh through a word. Usted puede tener dksh en un sueo. Usted
You know, so many people, M uttered
puede tener dksh por una palabra. Usted sabe,
something and somebody took that as dksh.64 tantas personas, M pronunci algo y alguien
tom esto como dksh.64
By way of Nirmal-Di, M seems to be
Por va de Nirmal-Di, parece que M es
revealing that she was giving initiation in a
revelador que ella daba la iniciacin de modos
multitude of ways, thereby awakening the shakti mltiples, as despertando el shakti de sus
of her devotees. Even when Bholanth, Didim, devotos. Aun cuando Bholanth, Didim,
Nirvanannda, or Bhskarnanda was giving the Nirvanannda, o Bhskarnanda daban el
mantra, she was in close proximity, transmitting mantra, ella estaba en la proximidad inmediata,
her shakti through touch, speech, or an object
transmitiendo su shakti por toque, discurso, o un
permeated with her shakti.
objeto penetr con su shakti.
Indirect DKsh: The Touch, the Gaze,
DKsh indirecto: El Toque, la Mirada
and the Word
fija, y la Palabra
Most devotees reported that during their
La mayor parte de devotos relataron que
initiation M sat on one side of them and the
durante su iniciacin M se sent en un lado de
person giving the mantra on the other. Many
ellos y la persona que da el mantra en el otro.
relate that M went under a towel with them and Muchos relacionan esto M fue bajo una toalla
had her hand on them the whole time, either on con ellos y tena su mano en ellos todo el
their head or on their back, thus giving sparsha tiempo, en su cabeza o en su espalda, as dando
dksh, or initiation through touch. The
sparsha dksh, o iniciacin por el toque. La
description of Narendranath Boses dksh at age descripcin de dksh de Narendranath Bose a la
twelve is a perfect example: I have certain
edad de doce aos es un ejemplo perfecto: tengo
special things that happened during the dksh. I ciertas cosas especiales que pasaron durante el
dont know how to convey it. When I received dksh. No s como comunicarlo. Cuando recib
my dksh, the mantra was and is always on this mi dksh, el mantra era y siempre est en esta
leaf, this bel patra. You know, she never gave hoja, esta Bel patra. Usted sabe, ella nunca dio
dksh, you know that? She at all times had her dksh, usted sabe esto? Ella siempre tena su
hand on my head, on the center here. And I
mano en mi cabeza, en el centro aqu. Y yo
always felt as if electric current was going
siempre senta como si la corriente elctrica
through. And the other thing I will never forget pasaba. Y la otra cosa que nunca olvidar
is after I received the mantras which were
consiste en despus de que recib los mantras
written in sandalwood on the leaf, she rubbed
que fueron escritos en el sndalo en la hoja, ella

that sandalwood off on my chest with her own quit aquel sndalo frotando en mi pecho de sus
hands. And there were these sandalwood stains propias manos. Y haba estas manchas de
and she then rubbed these off with her own hand,sndalo y ella entonces quit stos frotando de
like that. And that vibration, oh my God, I cant su propia mano, as. Y aquella vibracin, ah mi
explain it . It was like an electromagnetic sort Dios, no puedo explicarlo. Esto pareci a una
of therapy. I cannot tell you.65
clase electromagntica de la terapia. No puedo
decir usted 65
Naren is describing classic shaktipt
Naren describe shaktipt clsico dksh
dksh in which the gurus vibrational substance en que se dice que la sustancia vibrational del
is said to enter the disciple, while maintaining gur entra en el discpulo, manteniendo que M
that M did not give him dksh. It is accurate to no le dio dksh. Es exacto decir que M no le
say that M did not give him mantra dksh, but dio el mantra dksh, pero mejor dicho le dio
rather gave him sparsha dksh. Another
sparsha dksh. Otro ejemplo de la transmisin
example of substantial transmission, or
sustancial, o shaktipt, da Shashi Bhusan Mitra
shaktipt, is given by Shashi Bhusan Mitra of de Calcuta: Cuando la Madre me toc, yo tena
Calcutta: When Mother touched me, I had some algunos sentimientos. Esto pareci a esta chispa
feelings. It was like this spark from down inside de abajo dentro y esto se acerca a mi cabeza. S,
and it is going up to my head. Yes, from down de aqu abajo. [l seala a la base de su espina.]
here. [He points to the base of his spine.] I told Dije que la Madre y ella dijeron, Bueno, muy
Mother and she said, Good, very good. She had bueno. Ella me haba tocado atrs aqu en mi
touched me back here on my head. She woke me cabeza. Ella me despert! 66
up!66
Twelve interviews describe receiving
Doce entrevistas describen la iniciacin
initiation from M, usually outside the formal de recepcin de M, por lo general fuera del
setting, through her look, or drik dksh, which ajuste formal, por su mirada, o drik dksh, que a
often occurred during their first darshan with
menudo ocurra durante su primer darshan con
M.67 Swami Nirmalnanda described his
M.67 Swami Nirmalnanda describi a su
father, who had abandoned his family to be a
padre, que haba abandonado a su familia para
sdhu, in meeting M for the first time in 1936. ser un sdhu, en la reunin de M por primera
He said, So my father went to see her and from vez en 1936. l dijo, Entonces mi padre fue
that first look, that is called vindrishtividhi (the para verla y de aquella primera mirada, que es
ceremony performed by looking), my father was llamada vindrishtividhi (la ceremonia realizada
struck down. From that moment, his father
mirando), mi padre fue abatido. A partir de
followed Ms every instruction, which began aquel momento, su padre sigui Ms cada
with her demanding that he return to his wife
instruccin, que comenz con su exigencia que
and send his eight-year-old son, whose image l vuelva a su esposa y enve a su hijo de ocho
came to M in that moment, to her school for
aos, cuya imagen vino a M en aquel momento,
boys. M told Swami Samatanandas parents, a su escuela para muchachos. M dijo a los
This boy is a saintly figure and will not live in padres de Swami Samatananda, Este muchacho
the world.68
es una cifra santa y no vivir en el mundo. 68
Three devotees who received this kind of
Tres devotos que recibieron esta clase de
initiation are at present prominent swamis of
la iniciacin son swamis actualmente prominente
M. Two received drik dksh and decided
de M. Dos recibi drik dksh y decidi dentro
within days to stay with M. Their stories bear a de unos das quedarse con M. Sus historias
remarkable resemblance to each other. Swami llevan un parecido notable el uno al otro. El

Jnanananda, the former French physician,

Swami Jnanananda, el ex-mdico francs,
describes his initiation as a classic shaktipt
describe su iniciacin como una experiencia de
experience, during his first darshan with M in shaktipt clsica, durante su primer darshan con
1951: It [meeting M] was not something very M en 1951: [encontrando M] no era algo muy
important to me, very secondary . So I went importante para m, muy secundario.
to the ashram and just then M nandamay
Entonces fui al ashram y en ese momento M el
came out and she looked at me. You know, she nandamay sali y ella me mir. Usted sabe,
had this special look. It looked at you, inside
ella tena esta mirada especial. Esto le mir,
you, and through you to beyond you. Like seeing dentro de usted, y por usted a ms all de usted.
your past, your future, your destiny. I felt
Como vista de su pasado, su futuro, su destino.
something strange inside. So instead of going sent algo extrao dentro. Tan en vez de
away, I said, Lets sit a little more. So I sat and marcharme, dije, Vaya a sentarse un poco ms.
there was kirtan. Kirtan I like very much. Then I Entonces me sent y haba kirtan. Kirtan me
went back to my hotel, to my room. And there gusta muchsimo. Entonces volv a mi hotel, a
was an inner explosion, a revolution within
mi cuarto. Y haba una explosin interior, una
myself, you see? A feeling of unearthly love,
revolucin dentro de m, usted ve? Un
unearthly love. And the solid conviction, without sentimiento de amor sobrenatural, amor
a shadow of a doubt, that this was the guru I was sobrenatural. Y la conviccin slida, sin una
looking for. And it lasted, it didnt go away. sombra de una duda, que esto era el gur que yo
Next morning I came to the ashram, asked
buscaba. Y esto dur, esto no se march. La
permission to stay in the ashram. She agreed and prxima maana vine al ashram, preguntado el
since Im there.69
permiso de quedarme en el ashram. Ella estuvo
de acuerdo y ya que estoy all 69
Swami Brahmananda, described his first
Swami Brahmananda, describi su
meeting with M, at the age of forty-three.
primera reunin con M, a la edad de cuarenta y
tres aos.
It was a Friday. There was no one in the ashram Era un viernes. No haba nadie en el ashram
at the time. M was sitting. Hardly ten heads
entonces. M se sentaba. Apenas diez cabezas
were there. Ms face was like this, with eyes
estaban all. La cara de M's pareci a esto, con
closed, but at that moment her eyes opened. The ojos cerrados, pero en aquel momento sus ojos
moment I saw her, face to face, eye to eye, I got se abrieron. El momento vi ella, cara a cara, ojo
something in meditation which I had never had. al ojo, consegu algo en la meditacin que yo
Not even ten minutes I was there. The next day I nunca haba tenido. No hasta diez minutos yo
came again. The third day she asked about us. estaba all. Al da siguiente vine otra vez. El
Monday we had a private. That evening I came tercer da ella pregunt sobre nosotros. El lunes
and joined the ashram.70
tenamos un privado. Esa tarde vine y me afili
al ashram 70
Swami Turiyananda described a dramatic
Swami Turiyananda describi un
spiritual awakening from Ms look in 1944,
despertamiento espiritual dramtico de la mirada
which culminated in his joining the ashram a
de M's en 1944, que culmin en su conexin al
few years later: I had a job at the time. But I was ashram unos aos ms tarde: yo tena un trabajo
in the habit of having the darshan of saints and entonces. Pero yo estaba en el hbito de tener el
reading books on the saints. I selected Ms
darshan de santos y leer libros sobre los santos.
book. And by just reading it I was full of
Seleccion el libro de M's. Y leyndolo slo yo
yearning, to know that there is something more, estaba lleno de la ansia, para saber que hay algo

to know the Absolute. In three days M was

coming to Bombay.You may call it coincidence
but the time was right. It was five oclock in the
afternoon. There was heavy traffic. When I got
to the station, I inquired about her train. I saw
some people, I was running. I found the
compartment. There was M. I had her darshan.
She looked at me-her look was full of
compassion. Something you cannot describe.
And that started transforming my world, my
inner being. She just looked at me. For some
months I couldnt take food or water. I was
thinking that my samskdras (impressions from
past lifetimes) and inner things were breaking
away just like a river can break away part of a
mountain. I was feeling something that I cannot
describe. I lost fifteen to twenty pounds. I was
full of consciousness. I had no other thoughts
other than thoughts of the Absolute.71

ms, para saber el Absoluto. En tres das M

vena a Bombay. Usted puede llamarlo la
coincidencia pero el tiempo era correcta. Era a
las cinco de la tarde. Haba trfico pesado.
Cuando me puse a la estacin, pregunt de su
tren. Vi a algunas personas, yo corra. Encontr
el compartimento. Haba M. Yo tena su
darshan. Ella me mir - su mirada estaba llena
de la compasin. Algo usted no puede describir.
Y aquella transformacin comenzada de mi
mundo, mi ser interior. Ella slo me mir.
Durante algunos meses yo no poda tomar la
comida o agua. Yo crea que mis samskdras
(impresiones de vidas pasadas) y cosas interiores
se separaban justo como un ro puede separarse
la parte de una montaa. Yo senta algo que no
puedo describir. Perd quince a veinte libras. Yo
estaba lleno del conocimiento. Yo no tena
ningunos otros pensamientos adems de
pensamientos del Absoluto 71

This story parallels classical tantric texts

of the spontaneous insight and inner purification
said to result from the unfolding of the
awakened kundalin after shaktipt.
Significantly, three stories of the power
of Ms look came from nondevotees. Melanie,
already a devotee of another Hindu guru, met
M in 1978 in Brindavan. She said, She looked
over at me with one of her looks that just melted
your heart and I burst into tears. And then every
once in a while she would just look back over at
us and smile this very gentle smile and it was
like her whole heart would open and you would
feel her enter you with this beautiful caress that
was sweet, sweet, sweet. She would just open
and she would enter instantly into you. I felt this
melting, melting into a puddle of love. I guess
unconditional love like that Id never seen in a
woman before. And we left and we were in a
very, very beautiful state.72

Esta historia iguala textos tantric clsicos

de la perspicacia espontnea y la purificacin
interior dijo resultar del despliegue de kundalin
despertado despus shaktipt.
Considerablemente, tres historias del
poder de la mirada de M's vinieron de no
devotos. Melanie, ya un devoto de otro gur
hind, encontr M en 1978 en Brindavan. Ella
dijo, Ella revis en m con una de sus miradas
que slo derritieron su corazn y me ech a
llorar. Y luego de vez en cuando ella mirara
hacia atrs slo a nosotros y sonrisa esta sonrisa
muy suave y esto pareci a su corazn entero se
abrira y usted sentira que ella entra en usted
con esta caricia hermosa que era dulce, dulce,
dulce. Ella se abrira slo y ella entrara al
instante en usted. Sent esta fundicin, que me
derrite en un charco de amor. Adivino el amor
incondicional as yo nunca haba visto en una
mujer antes. Y nos marchamos y estbamos
en un muy, estado 72 muy hermoso

Since that time she has seen Ms face in

Desde entonces ella ha visto Ms
meditation. Siddharth Sharma, a renowned
volverse en la meditacin. Siddharth Sharma,
pandit in Varanasi told me, Her gaze was
pandit renombrado en Varanasi me dijo, Su

amazing. If you looked at her, it was as though

you were looking at something divine. All the
thoughts inside you when your eyes met ceased.
You were one-pointed in gazing at her. In her
presence all anger and lust would subside and
you would be in a state of divine happiness.73

mirada fija era asombrosa. Si usted la mirara, era

como si usted mirara algo divino. Todos los
pensamientos dentro de usted cuando sus ojos se
encontraron se cesaron. Usted era de un punto en
mirar fijamente en ella. En su presencia toda la
clera y la lujuria se hundiran y usted estara en
un estado de la felicidad divina. 73
Other stories refer to Ms look as an xOtras historias se refieren a la mirada de
ray look, with which she sees everything inside. M's como una mirada de radiografa, con que
One devotee said, Just one look was sufficient ella ve todo dentro. Un devoto dijo, Slo una
in order to spend twenty-four hours in ananda mirada era suficiente a fin de gastar veinticuatro
(bliss) .74 Two brahmachrin devotees
horas en el ananda (felicidad). 74 Dos devotos
separately described being small children around brahmachrin por separado describieron ser
M and having her stare nonstop at them. Both pequeos nios alrededor de M y tenerla los
said they found that they could not move and
miran fijamente sin parar. Tanto dicho ellos
wanted to stare back forever; they ended up
encontraron que no podan moverse como
75
pursuing a lifetime vow of brahmacharya Two querido para mirar fijamente atrs para siempre;
devotees described the powerful impact of Ms ellos terminaron por perseguir un voto de toda la
look from her picture. Tara Banerji told about a vida de brahmacharya75 Dos devotos
European woman who was watching a television describieron el impacto potente de la mirada de
program about holy people in India. When Ms M's de su cuadro. Tara Banerji cont sobre una
picture came on the television, She felt that M mujer europea que miraba un programa de
was coming out of the television toward her. She televisin sobre la gente santa en India. Cuando
was so impressed by her look that she could not el cuadro Ms vino en la televisin, Ella sinti
forget her. The picture haunted her. She drove to que M sala de la televisin hacia ella. Ella fue
India in a van, searching all over for M. She
tan impresionada por su mirada que ella no poda
found out where the ashram was located and M olvidarla. El cuadro la frecuent. Ella fue en
was just waiting there for her. She went to M coche a India en una furgoneta, que busca por
and fainted.76
todas partes M. Ella averigu donde el ashram
estuvo localizado y M la esperaba slo all. Ella
fue a M y se desmay 76
Swami Samatananda maintained that
El Swami Samatananda mantuvo que
since Ms samdhi people have been having desde Ms samdhi la gente han estado
many experiences from looking at Ms
teniendo muchas experiencias de mirar el
picture; Ms photograph is working
cuadro Ms; la fotografa de M's trabaja
wonders.77
maravillas. 77
Two other nondevotees describe an
Otros dos no devotos describen una
experience of Ms shakti from a combination of experiencia de Ms shakti de una combinacin
initiation modalities. Swami Shivananda, the
de modalidades de iniciacin. El Swami
European who was kicked out of Ms ashram, Shivananda, el europeo quien dieron un puntapi
received a spiritual awakening from a
del ashram Ms, recibi un despertamiento
combination of Ms touch, look, and speech: espiritual de una combinacin del toque de M's,
When she passed me, her clothes rubbed against mire, y discurso: Cuando ella me pas, su ropa
my chest. Suddenly she turned to me and looked roz contra mi pecho. De repente ella dio vuelta
me straight in the eye and said, Hari, HariV At a m y mir m directamente en el ojo y dijo,

that very moment I felt that something open up Hari, HariV en Aquel mismo instante sent que
in my heart. Then some energy went in and them algo se abre en mi corazn. Entonces alguna
my heart kind of closed upon itself and
energa entr y ellos mi clase de corazn del
contained that energy.
cerrado sobre s y contuvo aquella energa.
For a week afterward he experienced
Durante una semana despus l
ecstatic spontaneous meditation that he
experiment la meditacin espontnea extasiada
attributed to Ms dksh 78
que l atribuy a Ms dksh 78
Rupali Frank met M in Brindavan in
Rupali Frank encontr M en Brindavan
1978.
en 1978.
M was just sitting on the bed cross-legged. I
M se sentaba slo en la cama con las piernas
was standing at the foot of her bed. With her
cruzadas. Yo estaba de pie en el pie de su cama.
eyes, M started at my feet and worked her way Con sus ojos, M comenz en mis pies y trabaj
up. When she got to my eyes, she let out this
su camino. Cundo ella se puso a mis ojos, ella
incredible, Aachal (Ah!) At that moment, it solt esto increble, Aachal (Ah!) En aquel
sounded to me like the Universal Sound. I fell to momento, son a m como el Sonido Universal.
my knees and pranmed. I hit my head on the
Me ca a mis rodillas y pranmed. Golpe a mi
mattress. I gave M an orange. She took it. cabeza en el colchn. di a M una naranja.
Then she gave it back to me. God gave me Ella lo tom. Entonces ella lo devolvi a m.
that experience. One word, one look, and she has Dios me dio aquella experiencia. Una palabra,
been in my being every since. I can feel her
una mirada, y ella ha estado en el que soy cada
touch all over. I met my Divine Mother. Her
desde entonces. Puedo sentir su toque por todas
Aacha still resonates in my being. I just have partes. Encontr a mi Madre Divina. Su
to think of it. The experience is not in my head. Aacha todava resuena en mi ser. Slo tengo
It is in my heart.79
que pensar en ello. La experiencia no est en mi
cabeza. Est en mi corazn 79
The concept of a transmission of shakti
El concepto de una transmisin de shakti
from guru to disciple, which seven devotees
del gur al discpulo, al cual siete devotos se
referred to as shaktipt, existed as a concept in refirieron como shaktipt, existi como un
the minds of devotees, and they believed they concepto en las mentes de devotos, y ellos
had received it from M. It was usually
creyeron que lo haban recibido de M. Era por
described with the analogy of the seed. I asked lo general descrito con la analoga de la semilla.
Swami Jnanananda if M gave shaktipt. He
Pregunt a Swami Jnanananda si M diera
said, She tried to, yes. It is like putting in a shaktipt. l dijo, Ella intent a, s. Esto
seed, you see? You put it in the earth and in due parece a la puesta en una semilla, usted ve?
time it may sprout. But very few people can Usted lo pone en la tierra y a su debido tiempo
bear the real kundalin awakening. Really, very esto puede brotar. el Pero muy pocas personas
few. But she planted the seed. Maybe next
puede llevar el verdadero despertamiento de
lifetime. Almost all people had at least some
kundalin. Realmente, muy pocos. Pero ella
awakening in the heart.80 Swami Turiyananda plant la semilla. Tal vez siguiente vida. Casi
explained it this way: Some came to M out of toda la gente tena al menos un poco de
curiosity. But after seeing her once, that seed is despertamiento en el corazn. 80 Swami
planted in the causal body. I see it as a time
Turiyananda lo explic este camino: Unos
bomb. There is no time limit of one or two
vinieron a M de la curiosidad. Pero despus de
births. The time will come when everyone will verla una vez, aquella semilla es plantada en el
have this intense longing for this God
cuerpo causal. Lo veo como una bomba de

relationship. So it will slowly transform. M is

always changing and transforming the causal
body, the karan sharra. But it takes time. When
you go to the river to take water, the dirty water
comes first and after a while the pure water will
come. M said, It is a cleaning process. These
impurities will come up and be passed off and
the inner purity which is there will be able to
come forth.81

relojera. No hay ningn lmite de tiempo de un

o dos nacimientos. El tiempo vendr cuando
cada uno tendr este deseo intenso de esta
relacin de Dios. Entonces esto transformar
despacio. M siempre cambia y transforma el
cuerpo causal, Karan sharra. Pero esto lleva
tiempo. Cuando usted va al ro para tomar el
agua, el agua sucia viene primero y al ratito el
agua pura vendr. M dijo, Es un proceso de
limpieza. Estas impurezas subirn y sern hechas
pasar y la pureza interior que es all ser capaz
de venir adelante. 81

Swami Samatananda said,

Swami Samatananda dijo,
There is a connection that we are talking about. Hay una conexin de la cual hablamos. M est
M is here. And she is inside you, inside
aqu. Y ella est dentro de usted, dentro en todas
everywhere. So there is a place where M used partes. As hay un lugar donde M sola elevar el
to uplift the soul of man and then give, in
alma de hombre y luego dar, en bengal,
Bengali, anubhuti, the current of real love. anubhuti, la corriente de amor real. Usted va
You go to M and outwardly M will laugh with a M y en apariencia M se reir con usted, le
you, give you some fruit, some flowers, ask you dar alguna fruta, algunas flores, le preguntar
some ordinary worldly thing. But she is trying to alguna cosa mundana ordinaria. Pero ella trata de
buy time for the real thing which is going on on ganar tiempo para la verdadera cosa que
a higher plane. She is injecting the real influence contina en un avin ms alto. Ella inyecta la
of her spiritual power, the real shaktipt,82
verdadera influencia de su poder espiritual,
verdadero shaktipt, 82
Thus, the theme of spiritual contagion
As, el tema del contagio espiritual y la
and the language of substantial transmission
lengua de la transmisin sustancial penetraron
pervaded thirty-one of the forty-four interviews. treinta y una de las cuarenta y cuatro entrevistas.
Rajkumar Roy talks of Ms ten-day stay in his Conversaciones de Rajkumar Roy de
garden in Calcutta, referring to her touching his permanencia de diez das Ms en su jardn en
ajna chakra (third eye) three times every
Calcuta, refirindose a su toque de su chakra
morning as charging the battery.83 Many
ajna (tercer ojo) tres veces cada maana como
devotees talked of the value of being in any kind cobro de la batera. 83 Muchos devotos
of proximity to Ms physical body. Swami
hablaron del valor de estar en cualquier clase de
Samatananda spoke with envy of womens
la proximidad del cuerpo fsico Ms. Swami
advantage of being in physical contact with
Samatananda habl con la envidia de la ventaja
M,84 and countless women devotees confirmed femenina de estar en el contacto fsico con M,
the tremendous advantage of being a woman
84 y los devotos de mujeres innumerables
because that could feel the thrill of touching
confirmaron la ventaja enorme de ser una mujer
Ms body. Six women spoke of the privilege of porque podra sentir la emocin de tocar el
being asked by M to sleep under or next to her cuerpo Ms. Seis mujeres hablaron del
bed; Rupa Bose said that while she slept near M privilegio de ser preguntadas por M para dormir
she had a powerful experience of spontaneous bajo o al lado de su cama; Rupa Bose dijo que
mantra repetition, which M confirmed as a
mientras ella durmi cerca de M ella tena una
second spiritual awakening.85
experiencia potente de la repeticin de mantra

The Gurus Presence, in Death as in

Life
Most of Ms devotees indicated that the
substantiality of the bond established between
guru and disciple is unaffected by death. Ms
devotees believe that M is not dead,86 that
she dwells literally in their hearts and speaks
through her pictures. As Rupa Vishvanathan
said, The guru-disciple relationship is eternal.
She is not going to let you down until you reach
your goal.87 I asked twenty-one devotees if
they felt a difference in Ms presence after her
samdhi. The overwhelming response of
seventeen devotees was that nothing has
changed since M left her physical body, and
there is no question of thinking that she has
departed.88 As Sita Gupta said, I am closer to
Mother now. The longer the body is gone, the
more we meet her.89 The samdhi shrine in
Kankhal is experienced as particularly full of
Ms shakti; it is considered to be alive, or
chaitanya. Swami Brahmananda explained that
the purpose of having the samdhi shrine full of
pictures and artifacts is to attract visitors to
linger there. They get interested in the
pictures, he said, meanwhile the vibration will
go within him.90 Ms alleged appearance in
Calcutta in 1990 shows that devotees believe
that M is still alive and can still assume form
and talk to us just as she used to do.91

However, six devotees said they had

difficulty feeling Ms presence since her
samdhi. Three said they could not bear to go to
the samdhi shrine. Two explained, Although
we realize she is still with us, protecting us, we
have no access to her.92 The other said, We
have lost Mother and we have lost everything. I
am totally devastated.93 The most despondent
devotee said, Time is not passing since her
samdhi. In those days we felt the physical

espontnea, que M confirm como un segundo

despertamiento espiritual. 85
La Presencia del Gur, en Muerte como
en Vida
La mayor parte de devotos Ms
indicaron que el substantiality de la obligacin
establecida entre gur y discpulo es no afectado
por la muerte. Los devotos de M's creen que
M no est "muerto", 86 que ella mora
literalmente en sus corazones y habla por sus
cuadros. Como Rupa Vishvanathan dijo, La
relacin de gur-discpulo es eterna. Ella no va a
defraudarle hasta que usted alcance su objetivo.
87 pregunt a veintiunos devotos si ellos
sintieran una diferencia en la presencia Ms
despus de su samdhi. La respuesta aplastante
de diecisiete devotos consista en que nada ha
cambiado ya que M dej su cuerpo fsico, y no
hay ninguna pregunta del pensamiento que ella
se ha marchado. 88 Ya que Sita Gupta dijo,
Soy ms cercano a la Madre ahora. Ms largo el
cuerpo es ido, ms la encontramos. 89 El lugar
sagrado samdhi en Kankhal es experimentado
como particularmente lleno de Ms shakti; se
considera que esto est vivo, o chaitanya. Swami
Brahmananda explic que el objetivo de tener el
lugar sagrado samdhi lleno de cuadros y
artefactos es atraer a invitados para tardar all.
Ellos estn interesados en los cuadros, dijo l,
mientras tanto la vibracin ir dentro de l. 90
Ms alegaron que la aparicin en Calcuta en
1990 muestra que los devotos creen que M
todava est vivo y todava puede asumir la
forma y dirigirse a nosotros cuando ella sola
hacer. 91
Sin embargo, seis devotos dijeron que
ellos tenan la dificultad sintiendo la presencia
de M's desde su samdhi. Tres dijo que ellos no
podan aguantar para ir al lugar sagrado
samdhi. Dos explicado, Aunque realicemos
que ella todava est con nosotros,
protegindonos, no tenemos ningn acceso a
ella. 92 otro dicho, Hemos perdido a la Madre
y hemos perdido todo. Soy totalmente
devastado. 93 El devoto ms desanimado dijo,

presence of M everywhere. Now we feel

El tiempo no pasa desde su samdhi. en
helpless. Ms love, Ms support, Ms
Aquel tiempo sentimos la presencia fsica de M
umbrella is not there.94 Swami Jnanananda and en todas partes. Ahora nos sentimos indefensos.
I wondered if devotees who had a primarily
Ms amor, apoyo de M's, el paraguas de
external relationship with M, as the personality, M's no est all. 94 Swami Jnanananda y me
seemed to suffer the most. Those who through pregunt si pareci que los devotos que tenan
intensive sdhana had established an inner
una relacin principalmente externa con M,
relationship with her seemed to suffer the
como la personalidad, sufrieron el ms. Pareci
least.95 However, for the bhakta, the physical que aquellos que por sdhana intensivo haban
form of God is paramount, and thus many of
establecido una relacin interior con ella
Ms devotees would agree with Malini-Di, who sufrieron lo menos 95 sin Embargo, para el
said, Nothing has changed. Her presence is still bhakta, la forma fsica de Dios es suprema, y as
here, but Oh, for the touch of the vanished hand muchos de devotos Ms estaran de acuerdo con
and the sound of the voice that is still!96
Malini-Di, que dijo, Nada ha cambiado. Su
presencia todava est aqu, pero Ah, para el
toque de la mano desaparecida y el sonido de la
voz que todava es! 96
We have seen that the question of
Hemos visto que la pregunta de si M dio
whether M gave the mantra to devotees during el mantra a devotos durante una ceremonia
a formal dksh ceremony is irrelevant. The fact dksh formal es irrelevante. El hecho es que los
is that countless devotees envisioned that at a
devotos innumerables previeron esto en un
particular moment or in successive moments M momento particular o en momentos sucesivos
entered them and they become hers. Whether
M entr en ellos y ellos se hacen suyo. Si aquel
that moment was when they were sleeping under momento era cuando ellos dorman bajo la cama
Ms bed, receiving her prasd, hearing her
Ms, recibiendo su prasd, oyendo su risa,
laugh, being touched by her body, meeting her in siendo tocado por su cuerpo, encontrndola en
a dream, or receiving formal initiation, devotees un sueo, o recibiendo la iniciacin formal, los
became disciples as a result of what they
devotos se hicieron discpulos a consecuencia lo
experienced as a transmission of her shakti into que ellos experimentaron como una transmisin
them. Businessmen spoke of losing interest in de su shakti en ellos. Los hombres de negocios
material things from that moment on,
hablaron del inters que pierde a cosas
housewives spoke of forgetting about fancy
materiales a partir de aquel momento en, las
clothes, one man said he stopped losing his
amas de casa hablaron del olvido de la ropa de
temper, another said he learned to play the
fantasa, un hombre dijo que dej de perder su
harmonium and to sing devotional songs, and, as carcter, el otro dijo que l aprendi a jugar el
we have seen, eighteen disciples of those whom armonio y cantar canciones piadosas, y, como
I interviewed committed themselves to a life of hemos visto, dieciocho discpulos de aquellos
renunciation and rigorous spiritual practice.
que entrevist se comprometieron a una vida de
Swami Turiyananda said, Ms capacity was forrenuncia y prctica espiritual rigurosa. Swami
transformation. When people came to M, they Turiyananda dijo, la capacidad Ms era para la
were feeling that eternal bliss and peace was not transformacin. Cuando la gente vino a M,
to be found in this world. And simply by contact ellos sentan que la felicidad eterna y la paz no
they were filled with that peace. If your inner
deban ser encontradas en este mundo. Y
being is ready for this, it opens for you.97
simplemente por el contacto ellos estuvieron
llenos de aquella paz. Si su ser interior est listo
para esto, esto se abre para usted. 97

The Guru as Personal Guide on the

Path of sdhana

El Gur como Gua Personal en el

Camino de sdhana

M awakened spiritual energy in her

M despert la energa espiritual en sus
disciples through a transmission of her own
discpulos por una transmisin de su propio
shakti. A guru must also be able to guide a
shakti. Un gur tambin debe ser capaz de dirigir
disciple from within and without, taking into
a un discpulo desde dentro y sin, teniendo en
account the disciples needs and the samskaras, cuenta las necesidades del discpulo y el
harnessing the power of secrecy, or rahasya,
samskaras, enjaezando el poder de secreto, o
when giving personal instruction and initiation. rahasya, dando la instruccin personal y la
Thirty devotees spoke of receiving personal
iniciacin. Treinta devotos hablaron de recibir la
instruction from M in privates and of her
instruccin personal de M en privates y de su
siddhi of knowing at any given moment what
siddhi de saber en cualquier momento dado lo
they needed to progress in sdhana, although
que ellos tuvieran que progresar en sdhana,
they did not reveal the content of the
aunque ellos no revelaran el contenido de las
instructions. Keshab Bhattacharya explained the instrucciones. Keshab Bhattacharya explic la
relationship between individualized instruction relacin entre instruccin individualizada y
and secrecy this way: M used to caution us,
secreto este camino: M sola advertirnos,
saying, Look, whatever I am telling you, this is diciendo, Mire usted, todo lo que yo le diga,
for you. This will not profit others. And a very esto es para usted. Esto no sacar ganancia
popular saying was, M is having a private with otros. Y un refrn muy popular era, M tiene
someone. Because from person to person,
un privado con alguien. Como de la persona a
everything is different. M never believed in a la persona, todo es diferente. M nunca crey en
standardized kind of relationship or teaching.
una clase estandarizada de relacin o enseanza.
And she had that immaculate power to see each Y ella tena aquel poder inmaculado de ver todos
and every person with eyes open-what had
y cada persona con ojos abiertos - lo que haba
happened to this person in many lifetimes, their pasado a esta persona en muchas vidas, su
samskdras. So M used to say, Look, these are samskdras. Entonces M sola decir, Mire
very private. Because if M was telling me to usted, stos son muy privados. Como si M me
do japa, that is for me. If I come out and tell
dijera hacer japa, que es para m. Si salgo y digo
some other person, they may be on a level where a alguna otra persona, ellos pueden estar a un
japa is of no value. That is why these things are nivel donde japa no es de ningn valor. Por eso
so esoteric, or secretive, so private. Because
estas cosas son tan esotricas, o sigilosas, tan
there is no other way. I am not on the level of
privadas. Como no hay ningn otro camino. No
teaching, so why share and hurt anothers path of estoy al nivel de enseanza, entonces, por qu la
sdhana.98
parte e hizo dao al camino del otro de
sdhana.98
All devotees agreed that no two people
received the same teachings from M, according
to Bettina Baumer, a sign of a very great
being.99 Swami Samatananda said, M had
the greatest capacity to know the heart of all
people. She is the greatest teacher. She is the
greatest physician. Because she knows every
individual.100 Lalita-Di said of Ms

Todos los devotos estuvieron de acuerdo

que ningunas dos personas recibieron las mismas
enseanzas de M, segn Bettina Baumer, una
seal de un muy grande ser. 99 Swami
Samatananda dijo, M tena la mayor capacidad
de saber el corazn de toda la gente. Ella es la
mayor profesora. Ella es la mayor mdica. Como
ella conoce a cada individuo. 100 Lalita-Di dijo

instructions, She never forced anybody to do de instrucciones Ms, Ella nunca oblig a
anything which was not within their means or nadie a hacer algo que no fuera dentro de sus
capabilities. She was so practical.101
medios o capacidades. Ella era tan prctica. 101
In general, M encouraged both
En general, M anim a ambas cabezas
householders and renunciants to be true to your de familia y renunciants a ser verdad para su
shrama [stage of life]. Do it well.102 She also shrama [la etapa de la vida]. Hgalo bien. 102
asked all devotees around the world to meditate Ella tambin pidi a todos los devotos alrededor
for fifteen minutes every night at 8:45.103Many del mundo meditar durante quince minutos cada
devotees were asked to perform samdhyd, or
noche en 8:45.103Many a devotos les pidieron
spiritual practice of mantra recitation, recitation realizar samdhyd, o prctica espiritual de
of a sacred text, and/or worship of a deity, three recitacin de mantra, recitacin de un texto
times a day, at sunrise, high noon, and sunset. sagrado, y/o adoracin de una deidad, tres veces
por da, en la salida del sol, pleno medioda, y
puesta del sol.
The overall directive for householder
La directiva total para la cabeza de
sdhana was to fulfill the dshrama of
familia sdhana deba realizar el dshrama de
householder to perfection, to be a sadgrihasta, a cabeza de familia a la perfeccin, para ser un
true householder. According to Sita Gupta, this sadgrihasta, una cabeza de familia verdadera.
meant living a dharmic, controlled life, the wife Segn Sita Gupta, esto signific vivir un
treating the husband as God, the husband
"dharmic, vida controlada, la esposa que trata al
treating the wife as Gauri, and both treating the marido como Dios, el marido que trata a la
children as Gopl.104 I asked householders if esposa como Gauri, y ambo trato de los nios
M expected them to be celibate in their
como Gopl. 104 pregunt a cabezas de familia
marriages. The answer was a resounding No. si M esperara que ellos fueran el clibe en sus
Lalita-Di said, No, Ill tell you. Its that you do matrimonios. La respuesta era "No" resonante.
not have or you do not even think about having Lalita-Di dijo, No, le dir. Es esto usted no tiene
exira-marital sex. Within the rules of the
o usted no piensa hasta en tener el sexo exirashstras, if you and your husband cleave to each matrimonial. Dentro de las reglas del shstras, si
other, then you are as good as someone who is usted y su marido nos parten el uno al otro,
celibate. M always said, Celibacy is of the
entonces usted est tan bien como alguien que es
mind. If you are celibate with your body and in el clibe. M siempre deca, El celibato es de la
your mind you are lusting after somebody else, mente. Si usted es el clibe con su cuerpo y en su
then that is not celibacy.105
mente usted desea despus de alguien ms,
entonces no es el celibato. 105
Despite the secrecy of individual
A pesar del secreto de instrucciones
instructions, I did get a feel for the range of
individuales, realmente consegu una sensacin
possibilities. Some householder women spoke of para la variedad de posibilidades. Algunas
Ms compassion for their plight as young wives mujeres de cabeza de familia hablaron de la
and mothers. Lalita-Di told me how as an
compasin Ms por su situacin grave como
overwhelmed young wife she had said to M,
mujeres jvenes y madres. Lalita-Di me dijo
How will I do all this? M had replied, Why cmo como una esposa joven dominada ella
ten minutes is not such a big thing! M then
haba dicho a M, Como har todo esto? M
told her that if she tried to sit for longer, she
haba contestado, Por qu diez minutos no son
would only be thinking about boiling milk.
una cosa tan grande! M entonces le dijo que si
Later, M said, you can chant the name in
ella tratara de sentarse para el ms largo, ella

your mind when youre working.106 Sharada slo pensara en la leche hirviente. "Ms tarde",
Chatterjee said, The fact is I was not the type to M dijo, usted puede cantar el nombre en su
do sdhana. I was very close to M. When I was mente cuando usted trabaja. 106 Sharada
with M, M asked me to look after guests. It
Chatterjee dijo, El hecho es yo no era el tipo
was more karma yoga than dhyna or jap or
para hacer sdhana. Yo estaba muy cerca de M.
anything like that. M asked me when I was
Cuando yo era con M, M me pidi cuidar de
away from her to sing bhajan every day for a
invitados. Era ms yoga de karma que dhyna o
few minutes and think I am singing to her. This I jap o algo as. M me pregunt cuando yo estaba
can do. I know that M will do the rest for me. lejos de ella para cantar bhajan cada da durante
Because I depend on M.107
unos minutos y creer que canto a ella. Esto
puedo hacer. S que M har el resto para m.
Como dependo de M.107
Then again, some householders were
Entonces otra vez, dieron a algunas
given extensive instructions. Gita-Di Bose, my cabezas de familia instrucciones extensas. Gitahostess in Calcutta, was involved in pj several Di Bose, mi anfitriona en Calcuta, estuvo
hours a day. At her dksh, M instructed her to implicada en pj varias horas por da. En su
do pj morning, afternoon, and evening to the dksh, M la instruy de hacer la maana Pj,
ShriYantra she had given her family.108
tarde, y la tarde a ShriYantra que ella haba dado
Bhanumati Ganguli did four to five hours of
a su familia 108 Bhanumati Ganguli hizo cuatro
practice a day according to Ms
a cinco horas de la prctica un da segn
instructions.109 Most people, however, were
instrucciones 109 Ms la Mayor parte de
somewhere in the middle. M instructed Shashi personas, sin embargo, estaban en algn sitio en
Bhusan Mitra to chant a chapter of the Chandi, a el medio. M instruy a Shashi Bhusan Mitra de
Shkta text, and the Bhagavad Gita every day, cantar un captulo de Chandi, un texto Shkta, y
followed by meditation on Kl.110 Keshab
Bhagavad Gita cada da, seguido de la
Bhattacharya showed me the pj room in which meditacin sobre Keshab Bhattacharya Kl.110
he worships three times a day the Gopal M
me mostr el cuarto Pj en el cual l adora tres
blessed at his dksh. Couples like Sita Gupta
veces por da el Gopal M bendito en su dksh.
and her husband received dksh together and Las parejas como Sita Gupta y su marido
were instructed to sit together for japa and
recibieron dksh juntos y fueron instruidas de
meditation daily at four A.M.; others, like Shashi sentarse juntos para japa y meditacin
Bhusan Mitra and his wife were instructed to sit diariamente en cuatro de la maana; los otros,
successively in the pj room.
como Shashi Bhusan Mitra y su esposa fueron
instruidos de sentarse sucesivamente en el cuarto
Pj.
M had two levels of instructions for
M tena dos niveles de instrucciones
renunciants, it seems, one somewhat standard para renunciants, parece, un algo estndar y otro
and the other individual and private. The life she individual y privado. La vida que ella estableci
established for renunciants was rigorous. Swami para renunciants era rigurosa. Swami
Turiyananda said, When M first takes anyone, Turiyananda dijo, Cuando M primero toma a
she makes you her own through her love and
cualquiera, ella se se hace propio por su amor y
compassion. Then we have to do sdhana. When compasin. Entonces tenemos que hacer
the fish is in the pot, then . If you are a
sdhana. Cuando el pescado est en el pote,
brahman, you do the Gyatr [mantra]. You must entonces. Si usted es un bracmn, usted hace
not take food from the market. Whatever your el Gyatr [mantra]. Usted no debe tomar la

caste, you must follow that particular life. M comida del mercado. Independientemente de su
was very particular about these things. M gave casta, usted debe seguir aquella vida particular.
each person instructions to follow very carefully. M era muy particular sobre estas cosas. M dio
So once we did Gyatr, it has twenty-four
cada instrucciones de persona para seguir muy
words, and we did twenty-four lakhs of japa.
con cuidado. Tan una vez que hicimos Gyatr,
And it took longer than two and one-half years. esto tiene veinticuatro palabras, e hicimos
And then there was a bath three times a day in veinticuatro lakhs de japa. Y esto tom ms
the Gang. Even at four oclock in the morning largo que dos y una mitad de aos. Y luego haba
at Haridwar. And we would have to do
un bao tres veces por da en el Gang. Incluso a
everything ourselves-washing, cooking-in one las cuatro de la maana en Haridwar. Y
month rotation. And you had to complete the
tendramos que hacer todo nosotros lavando,
japa before twelve. And after twelve you would cocinando - por un orden de mes. Y usted tuvo
worship Lord Shiva. The whole day was so busy. que completar el japa antes doce. Y despus
And M was saying, Four and a half kro res of doce usted adorara a Seor Shiva. El da entero
japa? All these inner things. It was
estaba tan ocupado. Y M deca, Cuatro kro y
purifying.111
medio res de japa? Todas estas cosas interiores.
Esto purificaba 111
Swami Brahmananda described how M
used to test the sannysins: Within a few days of
our being accepted into the ashram, she asked
us to go somewhere to do bhiksha, to live only
on begging. Now if we were able to do that for
years, then she would ask us to do something
else. In this way she examined us. Once in
Banras we came on the veranda where M was
and there were two bells used during the pj,
one triangular and one round. They showed us
how to play these, each one different, very
difficult. And M watched carefully to see how
much concentration we have got because
concentration is needed for sdhana. She used
to keep us writing, whatever is on our minds,
and after seven or fifteen days you would read
that to her and find how much progress you are
making.112

Swami Brahmananda describi como M

sola probar el sannysins: unos das despus
del que somos aceptados en el ashram, ella nos
pidi ir en algn sitio para hacer bhiksha, slo
vivir de la mendicidad. Ahora si furamos
capaces de hacer esto durante aos, entonces
ella nos pedira hacer algo ms. De esta manera
ella nos examin. Una vez en Banras vinimos a
la veranda donde M era y haba dos campanas
usadas durante el pj, una triangular y una
ronda. Ellos nos mostraron como jugar stos,
cada uno diferente, muy difcil. Y M mir con
cuidado para ver cuanta concentracin tenemos
porque la concentracin es necesaria para
sdhana. Ella sola guardarnos escritura,
independientemente de lo que est en nuestras
mentes, y despus de siete o quince das usted
leera que a ella y encuentran cuanto progreso
usted hace 112

The path for brahmachrins at Varanasi

El camino para brahmachrins en el
ashram was described by Sita-Ji: Ms path was ashram de Varanasi fue descrito por Sita-Ji: el
shuddhchrya, the teaching of purity. She askedcamino de M's era shuddhchrya, la
us not to eat outside the ashram, to do pj early enseanza de pureza. Ella nos pidi no comer
in the morning, go to temples, do japa, dhyna, fuera del ashram, hacer pj de madrugada, vaya
kirtan. At 10:15 we were asked to recite the Gita. a templos, haga japa, dhyna, kirtan. En 10:15
We sat for satsang four times because M said, nos pidieron recitar a Gita. Nos sentamos para
You will find me in satsang! This we still
satsang cuatro veces porque M dijo, Usted

do.113

me encontrar en satsang! Esto todava

hacemos

At Kankhal ashram the schedule for

En el ashram Kankhal el horario para
brahmachrins is slightly different, according tobrahmachrins es ligeramente diferente, segn
Malini-Di, but equally rigorous: 4 to 6 A.M.
Malini-Di, pero igualmente riguroso: 4:00 a las
individual practice according to Ms
6:00 prctica individual segn instrucciones
instructions, serving in the temple for the
Ms, que sirven en el templo para la maana
morning pujd, kirtan, at 8 A.M. recitation of
pujd, kirtan, a las 8:00 recitacin de Bhagavad
Bhagavad Gita and Vishnu Sahsranma, at 10 Gita y Vishnu Sahsranma, a las 10:00.
A.M. Bhgavat drati, in the evening, Rmyana Bhgavat drati, por la tarde, recitacin de
recitation and two ratis.114
Rmyana y dos ratis.114
To Be a Householder or Renouncer:
Ser Householder o Renouncer: Mano
Ms Hand in the Decision
de M's en la Decisin
Another kind of instruction that M gave
Otra clase de la instruccin que M diera
certain devotees that dramatically shaped their a ciertos devotos que dramticamente formaron
sdhana was the instruction to marry or not to su sdhana era la instruccin de casarse o no
marry. According to Swami Premananda, Bhaiji casarse. Segn Swami Premananda, Bhaiji ha
has written that whatever M says is for your
escrito que todo lo que M dice es para su propio
own good. Whatever she says, you should follow bien. Todo lo que ella diga, usted debera
it. If someone is a sdhu and Mother says he
seguirlo. Si alguien es un sdhu y la Madre dice
should marry, he must do that. If she says to a que l debera casarse, l debe hacer esto. Si ella
householder, You must leave it, then they must dice a una cabeza de familia, Usted debe
leave it. Whatever she says is not for her own
dejarlo, entonces ellos deben dejarlo. Todo lo
good, it is for your good.115
que ella diga no es para su propio bien, es para
su bien. 115
Two devotees told stories in which M
Dos devotos contaron historias en las
ordered a devotee bent on a life of renunciation cuales M orden que una facilidad de devoto en
to live as a householder, and seven told stories in una vida de la renuncia viviera como una cabeza
which M suggested, encouraged, or even
de familia, y siete historias contadas en cual M
ordered them to become renunciants. M ordered sugerido, animado, o hasta orden que ellos se
Swami Samatnanadas father to return to his
hicieran renunciants. M orden que el padre de
family in exchange for sending his son to her to Swami Samatnanada volviera a su familia a
become a renunciant. Sharada Chatterjee, the
cambio del envo de su hijo a ella para hacerse
wife of a wealthy Bombay businessman, said
un renunciant. El Sharada Chatterjee, la esposa
when she was twenty M sent her away to
de un hombre de negocios de Bombay rico, dijo
Bombay, much against her wishes. She believes cuando ella era veinte M la despidi a Bombay,
that M picked out her husband and arranged for mucho contra sus deseos. Ella cree que M
her to meet him there.
eligi a su marido y pidi que ella le encontrara
all.
Even after I met him, I told M that Im not
Incluso despus de que le encontr, dije a M
going to marry. I dont want to marry. She forced que no voy a casarme. No quiero casarme. Ella
me to marry him. I wanted to be free to spend me oblig a casarme con l. Quise ser libre de
time with M. But if M asked me to marry,
pasar el tiempo con M. Pero si M me pidi
anytime, anyone, I would. I had experienced
casarse, en cualquier momento, con alguien, yo

what could happen if you went against her will. iba. Yo haba experimentado lo que podra pasar
Then she will stop taking care of you!
si usted fuera en contra de su voluntad.
Entonces ella dejar de tener cuidado de usted!
Later M said, Do you know why I got
Ms tarde M dijo, Sabe usted por qu
you married? Because you were quite good
le consegu casado? Como usted era el aspecto
looking and you had talents, and I knew that so completamente bueno y usted tena talentos, y yo
many people would be after you. And you would saba que tantas personas seran despus de
not be able to save yourself. If you were going usted. Y usted no sera capaz de salvarse. Si
out to teach in the world, you needed
usted saliera para dar clases en el mundo, usted
protection. Sharada concluded, M was right. necesit la proteccin. Sharada concluy, M
Besides, my husband always let me spend time era correcto. Adems, mi marido siempre me
with M.116
dejaba pasar el tiempo con M. 116
More commonly, M chose a life of
Ms comnmente, M eligi una vida de
renunciation for young devotees. Keshab
renuncia para devotos jvenes. El Keshab
Bhattacharya, when he was about fifteen, went Bhattacharya, cuando l era aproximadamente
to see M in Brindavan with his grandmother. quince, fue para ver M en Brindavan con su
M said to him, Aaj se hum bandhu or From abuela. M dijo a l, Aaj se tararean bandhu o
today we are friends, remember. He explained De hoy somos amigos, recordamos. l explic
that Ms friends were her celibate, renunciant que "los amigos" Ms eran su clibe, renunciant
disciples. Although she called all children
discpulos. Aunque ella llamara a todos los nios
bandhu, if she said, From today we are
bandhu, si ella dijera, De hoy somos amigos,
friends, it was considered a command to live a fue considerado una orden de vivir una vida 117
celibate life.117 When Rupa Bose was about to clibe Cuando Rupa Bose estuvo a punto de irse
leave for study in America, M shocked her by al estudio en Amrica, M la impresion
saying, You are going. I have given you
diciendo, Usted va. Le he dado el permiso de ir,
permission to go, but you be careful. You dont pero usted tener cuidado. Usted no se mezcla
mix with boys or dont go into some action that con muchachos o no entra en un poco de accin
is not proper in a life of a kumari, a virgin girl. que no es apropiada en una vida de un kumari,
The next advice she gave me was, You are my una muchacha virgen. El siguiente consejo que
friend. I call unmarried boys and girls my
ella me dio era, Usted es mi amigo. Llamo a
friends. Be my friend all your life. Dont get
muchachos solteros y muchachas mis amigos.
married ever. That was a very point-blank
Est mi amigo toda su vida. No se case alguna
instruction given to a very modern smart girl
vez. Era una instruccin muy categrica dada a
who had all hopes for a future career and life.118 una muchacha elegante muy moderna que tena
todas las esperanzas de una futura carrera y vida
118
There were other ways that M
Haba otros modos que M comunic
communicated that a devotee should live the life esto un devoto debera vivir la vida de
of brahmacharya or sannysa. A few months
brahmacharya o sannysa. Unos meses despus
after Swami Jnanananda came to be with M,
Swami el Jnanananda vino para ser con M, ella
she gave the name Jnanananda; a name ending in dio al nombre Jnanananda; un nombre que se
ananda usually indictes a sannysin in the
termina en ananda por lo general indictes un
Sarasvat order of monks. Twenty years later she sannysin en el pedido Sarasvat de monjes.
gave him ochre-colored clothes to wear.119 M Veinte aos ms tarde ella le dio la ropa de color
gave Swami Krishnananda the name
del ocre para llevar 119 M dio Swami

Krishnananda within days of his initiation from Krishnananda el nombre Krishnananda unos das
Bholanth.120
despus de su iniciacin de Bholanth.120
Sometimes Ms wishes interfered with
A veces los deseos de M's interfirieron
the intention of parents or tampered with an
con la intencin de padres o manipularon un
already established marriage. Nirmal Chatterjismatrimonio ya establecido. El traductor de
translator said of Nirmal: M performed so
Nirmal Chatterji dijo de Nirmal: M realiz
many lls with her. M danced with her. M
tantos lls con ella. M bail con ella. M la
decorated her. M took her when she was sixteen decor. M la tom cuando ella tena diecisis
or seventeen. You see, she went to Puri with her aos o diecisiete. Usted ve, ella fue a Puri con
parents. And there M asked her father, Please sus padres. Y all M pregunt a su padre, Por
give this daughter to me. Her parents-there
favor d a esta hija a m. Sus padres all eran
were seven brothers and sisters but she was the siete hermanos y hermanas pero ella era el
favorite one of her parents. So how could they favorito de sus padres. Tan cmo podran ellos
give her like this? So then M asked her to stay darle como esto? Entonces entonces M le pidi
one night in her room. The next day M asked quedarse una noche en su cuarto. Al da
her father to dedicate this daughter to her. He did siguiente M pidi a su padre dedicar a esta hija
not say no and she was dedicated. Whatever M a ella. l no dijo y ella fue dedicada. Todo lo que
told, it was done.121
M cont, fue hecho 121
Bhaijis wife apparently felt a great deal
La esposa de Bhaiji por lo visto sinti
of anger toward M for luring him away from mucha clera hacia M para atraerle lejos de sus
his family responsibilities into the life of
responsabilidades de familia en la vida de
sannysa. In Bhaijis journal he apologizes to his sannysa. En el diario de Bhaiji l pide perdn a
wife for hurting her, but talks of the irresistible su esposa para hacer dao a ella, pero
lure of a new world. Mukerji reports that a few conversaciones del seuelo irresistible de un
years after Bhaijis death his wife became
nuevo mundo. Mukerji relata que unos aos
reconciled to Mtji, realizing that she could despus de la muerte de Bhaiji su esposa se
have gone to live with him while he did his
hizo reconciliada para Mtji, realizando que
122
sdhana.
ella podra haber ido para vivir con l mientras l
hizo su sdhana.122
Vasudha-Di told of Ms persuading a
Vasudha-Di cont de Ms que persuade
married person to take vows of brahmacharya in a una persona casada a tomar votos de
spite of her resistance.
brahmacharya a pesar de su resistencia.
One day in 1974 M was giving a few girls
Un da en 1974 M daba a unas muchachas
during the Kumbha Mela yellow dhotis to wear durante el Kumbha Mela dhotis amarillo para
[traditionally, a color of brahmacharya]. There gastarse [tradicionalmente, un color de
was one girl married to a long time devotee of brahmacharya]. Haba una muchacha casada
Ms who was a musician. It was an arranged con un devoto de mucho tiempo de Ms que era
marriage. One son had been born and died. The un msico. Era un matrimonio arreglado. Un
husband was living in the ashram and the wife hijo haba nacido y haba muerto. El marido
came to visit him. M called the wife and
viva en el ashram y la esposa vino para visitarle.
handed her a yellow dhoti, saying, Here, take M llam a la esposa y le dio dhoti amarillo,
this.This girl was fond of saris and ornaments. diciendo, Aqu, tome esto. Esta muchacha era
She said, Oh, no, Im not taking! She was very aficionada a saris y ornamentos. Ella dijo, Ah,
frank with Mother, like a daughter to a mother. no, no tomo! Ella era muy franca con la Madre,
Im not taking. I dont like this. Yesterday you como una hija a una madre. No tomo. No me

took my ornaments and now you are giving me gusta esto. Ayer usted tom mis ornamentos y
this! What are you thinking? And she was
ahora usted me da esto! Qu piensa usted? Y
afraid maybe her husband was going to die or ella tena miedo tal vez su marido iba a morir o
something. So she said, You have made me stay algo. Entonces ella dijo, Usted me ha hecho
in the ashram. I could have stayed in my
quedarme en el ashram. Yo podra haberme
familys home. Then Mother scolded her,
quedado en la casa de mi familia. Entonces la
saying, You are a sdkika [female holy person]. Madre la reprendi, diciendo, Usted es un
You have come to this body. You are supposed to sdkika [persona santa de sexo femenino]. Usted
do sdhana. You are staying in the ashram.
ha venido a este cuerpo. Se supone que usted
Dont you want to leave everything and do your hace sdhana. Usted se queda en el ashram. No
meditation? Why have everyone looking at
quiere usted dejar todo y hacer su meditacin?
you? M scolded her like this. The girl said,
Por qu tienen cada uno que le mira? M la
Well, Im not taking this anyway. You may
reprendi como esto. La muchacha dijo, Bien,
scold me but Im not going to change my dress no tomo esto de todos modos. Usted puede
any more. Then M said softly, Listen, this
reprenderme pero no voy a cambiar mi vestido
body likes to see you in this dhoti. So what to ms. Entonces M dijo suavemente, Escuche,
do? So you take this and go into this bathroom a este cuerpo le gusta verle en este dhoti. Tan
and change, just for a few minutes, to show this qu hacer? Entonces usted toma esto y entra en
body. Then she took the dhoti and she changed este cuarto de bao y cambio, slo durante unos
into it and came to show M. And M said, Oh, minutos, para mostrar este cuerpo. Entonces
how pretty you look in this! Anyhow, you can ella tom el dhoti y ella cambi en l y vino para
change and do whatever you like now. This was mostrar M. Y M dijo, Ah, cmo bonito usted
Mothers approach. Now this girl is staying there mira en esto! De todos modos, usted puede
in that ashram and is wearing a white sari, of
cambiar y hacer lo que le gusta ahora. Esto era
course.123
el enfoque de la Madre. Ahora esta muchacha se
queda all en aquel ashram y lleva un sari blanco,
del curso 123
Three interviews contained stories in
Tres entrevistas contuvieron historias en
which female devotees wanted to be with M as las cuales los devotos de sexo femenino
brahmachrins, but their families wanted them quisieron ser con M como brahmachrins,
to marry. M seemed to remain neutral, but
pero sus familias quisieron que ellos se casaran.
devotees indicated that M manipulated
Pareci que M permaneci neutro, pero los
circumstances to enable them to stay with her. devotos indicaron que M manipul
For example, Malini-Di said, I decided not to
circunstancias para permitirles quedarse con ella.
marry when I was about thirteen years old. But Por ejemplo, Malini-Di dijo, decid no casarme
nobody is going to listen to things from a
cuando yo tena aproximadamente trece aos.
thirteen year old. When I finished my B.A., I
Pero nadie va a escuchar cosas de uno de trece
became even more irritated with the
aos. Cuando termin mi B.A., me hice hasta
superficiality of society. One day I went to M ms irritado con la superficialidad de sociedad.
and said, I dont want to get married. I want to Un da fui a M y dije, No quiero casarme.
stay with you. I was about twenty-one then. M Quiero quedarme con usted. Yo era
said, No, you are the only daughter. Your
aproximadamente veintiuno entonces. M dijo,
parents want you to get married. You should do No, usted es la nica hija. Sus padres quieren
whatever they say. So the arrangements for the que usted se case. Usted debera hacer lo que
marriage were made and M was consulted as ellos dicen. Entonces los preparativos para el
she was about everything and she agreed. I was matrimonio fueron hechos y M fue consultado

in Calcutta with my mother. Suddenly I began to como ella era sobre todo y ella estuvo de
run a very high fever. I was hospitalized. The
acuerdo. Yo estaba en Calcuta con mi madre. De
doctors said I had pericarditis and it was very
repente comenc a dirigir una fiebre muy alta.
serious. M found out that I was very ill and had Fui hospitalizado. Los doctores dijeron que yo
five fruits sent to me. After I ate the five fruits, tena pericarditis y era muy serio. M averigu
my temperature miraculously went away. But I que yo estaba muy enfermo y tena cinco frutas
was weak and under treatment for so many
enviadas a m. Despus de que com las cinco
months. The grooms family gave up. The
frutas, mi temperatura milagrosamente se
critical marriage age passed. When I got well
march. Pero yo era dbil y bajo el tratamiento
and went to M, she said, Who broke off the durante tantos meses. La familia del novio se
marriage? My mother said, I did. I told M, rindi. La edad de matrimonio crtica pas.
M, I want to stay with you. M asked my
Cundo me repuse y fui a M, ella dijo, Quin
parents and they said, M, whatever is good for rompi el matrimonio? Mi madre dijo, Hice.
her, you do. So I am here.
Dije M, M, quiero quedarme con usted. M
pidi que mis padres y ellos dijeran, M,
independientemente de lo que est bien para ella,
usted hace. Entonces estoy aqu.
Malini-Di believes that M arranged the
Malini-Di cree que M arregl la
whole illness to give her parents the impression enfermedad entera para dar a sus padres la
that they chose the outcome.124
impresin que ellos eligieron el resultado 124
Thus, according to her devotees, M
As, segn sus devotos, M realiz la
fulfilled the function of guru in that she guided funcin de gur en el cual ella dirigi sus vidas
her disciples lives from within and without. No de discpulos desde dentro y sin. Ningunos dos
two disciples appeared to receive the same
discpulos parecieron recibir las mismas
instructions, yet she told each disciple exactly instrucciones, an ella dijo a cada discpulo
what spiritual practices to do, and when and how exactamente que prcticas espirituales hacer, y
to do them. Her sphere of influence extended
cuando y como hacerlos. Su esfera de influencia
even into her disciples choice of lifestylese extendi hasta en su opcin de discpulos de
householder or celibate. These instructions were cabeza de familia del estilo de vida o clibe.
given privately, maintaining the secrecy commonDieron a stos instrucciones en privado,
in most esoteric guru-disciple relationships, as manteniendo el secreto comn en la mayora de
well as the power of her intimate connection
las relaciones de gur-discpulo esotricas, as
with each disciple.
como el poder de su conexin ntima con cada
discpulo.
By giving instructions in a private, M
Dando instrucciones en un "privado",
seemed to be doing at least two other things. She pareci que M hizo otras al menos dos cosas.
enabled each disciple to move along his or her Ella permiti a cada discpulo circular su camino
path according to his or her particular needs and segn su necesidades particulares y capacidades
abilities without creating a common standard of sin crear un estndar comn de la comparacin.
comparison. She also created an esoteric private Ella tambin cre una comunidad privada
community of disciples within the larger public esotrica de discpulos dentro de la comunidad
community of devotees. Those privileged to
pblica ms grande de devotos. Los
know the private M undoubtedly felt a stronger privilegiados para saber M privado
sense of commitment to both their sdhana and indudablemente sintieron un sentido ms fuerte
to the community than others.
de la entrega a su sdhana como a la comunidad

The Sampradya of the Guru

que otros.
El Sampradya del Gur

The final qualification of a true guru is

La calificacin final de un gur
creating or being part of a teaching tradition, or verdadero crea o es la parte de una tradicin
sampradya, and a lineage of gurus, or
docente, o sampradya, y un linaje de gures, o
parampar. In this area nandamay M does parampar. En este rea nandamay el M no
not appear to have functioned as a traditional
parece haber funcionado como un gur
guru. First, M did not have a guru, having
tradicional. En primer lugar, M no tena un
performed svadiks, or self-initiation. This was gur, habiendo funcionado svadiks, o
consistent with the claim that she was not a
autoiniciacin. Esto era consecuente con la
human being. Thus, M did not inherit a
reclamacin que ella no era un ser humano. As,
sampradya.
M no hered un sampradya.
It is unclear whether M established a
Es confuso si M estableci un
sampradya, if sampradya is defined as a
sampradya, si sampradya es definido como un
religious order or sect which shares the teachings pedido religioso o secta que comparte las
and form of worship of, and belief in, a founding enseanzas y la forma de la adoracin de, y
spiritual personality. She did create an esoteric, creencia en, una personalidad espiritual que
inner circle of disciples completely devoted to funda. Ella realmente cre un crculo interior,
her teachings and, ultimately, to worshipping
esotrico de discpulos completamente dedicados
her. She demonstrated her religious authority by a sus enseanzas y, por ltimo, a adorarla. Ella
personally conferring sannysa dksh on Bhaiji demostr su autoridad religiosa consultando
and Bholanth. She also arranged for ten to
personalmente sannysa dksh en Bhaiji y
fifteen other disciples to take sannysa dksh, Bholanth. Ella tambin pidi que otros diez a
thus establishing certain official teachers for the quince discpulos tomaran sannysa dksh, as
community. She authorized five or six of them to estableciendo a ciertos profesores oficiales para
give dksh, and they still do. M gave the
la comunidad. Ella autoriz cinco o seis de ellos
sacred thread to ten or more women, beginning a dar dksh, y ellos todava hacen. M dio el
with Bholanths niece, Maron, in 1936.
hilo sagrado a diez o ms mujeres, que
comienzan con la sobrina Bholanths, Maron,
en 1936.
However, a fundamental aspect of Hindu
Sin embargo, un aspecto fundamental del
sampradya is the guru parampar, the
hind sampradya es el gur parampar, la
succession of gurus, which is one of the first
sucesin de gures, que es una de las primeras
things a disciple learns to recite. The guru is to cosas que un discpulo aprende a recitar. El gur
be succeeded by another guru, usually but not debe ser sucedido por otro gur, por lo general
always selected by the previous guru before he pero no siempre seleccionado por el gur
or she dies.125 As Swami Samatananda said, I anterior antes de que l o ella mueran 125 Ya que
am the chrya, she is the guru; the teachers Swami Samatananda dijo, Soy el chrya, ella
appointed by M are only representing M. M es el gur; los profesores designados por M
died without a successor, and no one has come slo representan M. M muri sin un sucesor, y
forward since.
nadie ha avanzado desde entonces.
Most devotees seemed horrified when I
La mayor parte de devotos parecieron
asked if there had been any suggestion of a
horrorizados cuando pregunt si hubo cualquier
successor and indicated that M was in a
suposicin de un sucesor y haba indicado que
category so far above even the purest or most
M estaba en una categora hasta ahora encima

self-realized sdhu, that it would be absurd to

contemplate. Swami Jnanananda said that
Swami Paramananda was practically the
successor. M didnt need to say it, but he was
senile by the time M took samdhi and not
capable of transmitting anything.126 Today
when Swami Nirmalnanda and the other
teachers give dksh, they make it clear that Ma
is the guru and they are but the teachers.

de hasta sdhu ms puro o ms autorealizado,

que sera absurdo reflexionar. Swami
Jnanananda dijo que Swami Paramananda era
prcticamente el sucesor. M no tuvo que
decirlo, pero l era senil cuando M tom
samdhi y no capaz de la transmisin de algo.
126 Hoy cuando Swami Nirmalnanda y los
otros profesores dan dksh, ellos dejan claro
que la mam es el gur y ellos son slo los
profesores.
Several devotees revealed the relative
Varios devotos revelaron la inestabilidad
instability of the community since Ms
relativa de la comunidad ya que Ms samdhi,
samdhi, a phenomenon well documented in
un fenmeno bien documentado en la literatura
literature on leaderless post-charismatic
sobre movimientos 127 postcarismticos
movements.127 There seems to be considerable leaderless parece Que hay tensin considerable y
tension and jockeying for power within the
persuadiendo para el poder dentro de la
community. Lakshmi Shrivastav said that since comunidad. Lakshmi Shrivastav dijo que desde
Ms samdhi, without M as the head of the Ms samdhi, sin M como el jefe del tribunal
court of appeals, there are endless unresolved de apelacin, hay argumentos no resueltos
arguments among the women.128 Swami
interminables entre las mujeres 128 Swami
Premananda said that, although a committee runs Premananda dijo que, aunque un comit dirija el
the ashram, people argue over how it should be ashram, la gente discute sobre como debera ser
run: Everyone thinks he is the most important dirigido: Cada uno cree que es la persona ms
person and M confided the most in him. They importante y M se confi el ms a l. Ellos
think they are the heir to M and that whatever creen que son el heredero de M y que todo lo
they do is the best for the ashram. There is no que ellos hagan es el mejor para el ashram. No
compromise.129Several Calcutta devotees said hay ningn compromiso. 129Several los
that some infighting had come to litigation. One devotos de Calcuta dijeron que alguna lucha
devotee, accused of mishandling money from the cuerpo a cuerpo haba venido al pleito. Un
charitable hospital in Varanasi, raised support
devoto, acusado de manejar mal el dinero del
among lay devotees to sue swamis who managed hospital caritativo en Varanasi, levant el apoyo
an ashram for mismanagement. This case was entre ponen a devotos para demandar swamis
scheduled to be heard soon after I left India.
quin manej un ashram para el mal manejo. Se
Most people, however, such as Swami
program que este caso era odo pronto despus
Jnanananda, said, Oh, administratively. It de que sal de India. La mayor parte de personas,
goes quite well, I think.130
sin embargo, como el Swami Jnanananda,
dijeron, Ah, administrativamente. Esto va
completamente bien, pienso. 130
Two devotees alluded to a different kind
Dos devotos aludieron a una clase
of succession, claiming that M promised to
diferente de la sucesin, afirmando que M
return again, referring to her identity as an
prometi volver otra vez, refirindose a su
Avatra. In an interview with Sita Gupta, her
personalidad como un Avatra. En una entrevista
translator, Rupa Vishvanathan, interrupted to say,con Sita Gupta, su traductor, Rupa Vishvanathan,
Excuse me, but M has said herself that she is interrumpi para decir, Perdneme, pero M se
going to take birth again here in Haridwar. Sita- ha dicho que ella va a tomar el nacimiento otra
Di cut her off, saying, I dont believe that. No vez aqu en Haridwar. Sita-Di la cort,

proof, nothing. Dont write that.131 I was

planning to ignore this claim, until Swami
Brahmananda, the head of the ashram, told me
something similar.

diciendo, No creo esto. Ninguna prueba, nada.

No escriba esto. 131 yo planeaba no hacer caso
de esta reclamacin, hasta que Swami el
Brahmananda, la cabeza del ashram, me dijera
algo similar.
Somebody went to Ma and told her, You are Alguien fue a la mam y le dijo, Usted
building this building and everything, what is the construye este edificio y todo, cul es el futuro
future for it? M told them that in the third
para l? M les dijo que en la tercera
generation someone is coming. In this room, M generacin alguien viene. En este cuarto, M me
has told me this. Now which is the third
ha dicho esto. Ahora cul es la tercera
generation? That I dont know. But in the
generacin? Que yo no sepa. Pero en Krishna
Krishna ll, Kalki is the Avatra to come in the ll, Kalki es el Avatra para venir al futuro. Tan
future. So in Ms ll, there may be another to en Ms ll, puede haber el otro para venir al
come in the future.132
futuro 132
The lack of concern with sampradya
La carencia de la preocupacin con
around nandamay M reflects Ms complete sampradya alrededor de nandamay M
indifference to institutions. When devotees
refleja Ms indiferencia completa ante
suggested various projects from publishing
instituciones. Cuando los devotos sugirieron
houses to hospitals, M reportedly turned it back varios proyectos de empresas editoras a
on them. For example, Bhaiji had a vision of a hospitales, M segn se informa lo volvi en
Sanskrit boarding school for boys in the ancient ellos. Por ejemplo, Bhaiji tena una visin de un
gurukula tradition to be established at the
internado Snscrito para muchachos en la
Kishenpur ashram. At his death, his friend, Hari tradicin gurukula antigua para ser establecida
Ram Joshi, approached M about the project.
en el ashram de Kishenpur. En su muerte, su
She said, If you wish to undertake a work of this amigo, Carnero de Hari Joshi, se acerc a M
order, you are certainly free to go ahead with it. I sobre el proyecto. Ella dijo, Si usted desea
have nothing to say in this matter. As you know I emprender un trabajo de este pedido, usted es
have no kheyla for undertakings of this kind. seguramente libre de seguir adelante con l. No
All of you are as a rule engaged in work for your tengo nada para decir en este asunto. Como
own selves, so it is desirable that you should
usted sabe que no tengo ningn kheyla para
become involved in altruistic work also to take tareas de esta clase. Todos ustedes son por
you out of the narrow limits of self-centeredness. regla general entablados en el trabajo para
However, one must constantly remember that
ustedes, entonces es deseable que usted debiera
unflagging endeavor is to be directed towards hacerse complicado con el trabajo altruista
the realization of Truth alone. Enterprises
tambin para tomarle de los lmites estrechos del
which help one toward God-realization are alone egocntrico. Sin embargo, hay que recordar
worthwhile. Similarly anything which proves to constantemente que el esfuerzo incansable debe
be a distraction is to be rejected. Discrimination ser dirigido hacia la realizacin de Verdad sola.
is required. All action must be undertaken with a Empresas que ayudan un hacia la Realizacin
view to increasing and expanding the sphere of de Dios estn solos que vale la pena. De manera
God-remembrance.133
similar algo que resulte ser una distraccin debe
ser rechazado. La discriminacin se requiere.
Toda la accin debe ser emprendida con miras a
aumento y ampliacin de la esfera de Diosremembrance.133

Ms one-pointed mission was for each

Ms misin de un punto era para cada
of her disciples to attain Self-realization, not to uno de sus discpulos para alcanzar la
set up institutions, even to carry on her
Autorealizacin, no establecer instituciones,
teachings.
hasta continuar sus enseanzas.
At this point we must explore whether
A este punto debemos explorar si las
Hindu women religious figures have historically mujeres hindes cifras religiosas han fundado
founded sampradyas. A. K. Ramanujan has
histricamente sampradyas. A. K. Ramanujan
pointed out that although male Hindu bhakti
ha indicado que aunque el hind de sexo
saints often founded their own sects, female
masculino bhakti santos a menudo fundara sus
bhakti saints have not usually been considered propias sectas, los santos bhakti de sexo
gurus and have not founded sects, even though femenino no han sido por lo general
their poems of devotion to their Lord may
considerados gures y no han fundado sectas,
become liturgy in the sampradya of which they aunque sus poemas del lealtad a su Seor puedan
were a part.134 In contrast, women within the hacerse la liturgia en el sampradya del cual
Shkta paradigm have not generally taken part in ellos eran una parte 134 en Contraste, las
divine marriages and have often become gurus. mujeres dentro del paradigma Shkta no han
However, only a few of them founded
participado generalmente en matrimonios
sampradyas and chose successors.135
divinos y a menudo se han hecho gures. Sin
embargo, slo algunos de ellos fundaron
sampradyas y eligieron a sucesores 135
Ms indifference to institutions and
La indiferencia de M's ante instituciones
organizations may reflect the inclination of most y organizaciones puede reflejar la inclinacin de
Bengali holy women. McDaniel maintains that la mayor parte de mujeres santas bengales.
many Bengali holy women are recognized by
McDaniel mantiene que muchas mujeres santas
their bhva and do not depend on religious
bengales son reconocidas por su bhva y no
institutions for their authority; in the same way, dependen de instituciones religiosas para su
they may not be inclined to create such
autoridad; del mismo modo, ellos no pueden ser
institutions.136 While they may have disciples, inclinados a crear tales instituciones 136
they may not think in terms of their tradition Mientras ellos pueden tener discpulos, ellos
being carried on by successors. The women
pueden no pensar en trminos de su "tradicin"
gurus of Varanasi profiled by Ojha and Teskey continuada por sucesores. Los gures de mujeres
Denton may refuse to live according to social
de Varanasi descrito por Ojha y Teskey Denton
norms, but they do not often question the
pueden rechazar vivir segn normas sociales,
established order by creating a new order or
pero ellos no a menudo ponen el pedido
envision their teachings being carried on through establecido en duda creando un nuevo pedido o
succession.137 The Shkta mts researched by preven sus enseanzas continuadas por la
Erndl, believed to embody the Goddesses shakti sucesin 137 El Shkta mts investigado por
during chauki, or possession, may have
Erndl, credo encarnar a las Diosas shakti
devotees, but most live relatively normal lives as durante chauki, o posesin, puede tener devotos,
housewives when not possessed. MTS around pero la mayor parte de vidas relativamente
whom a cult or institution has grown are more normales vivas como amas de casa cuando no
likely to be deified, even after their death, than posey. MTS alrededor quien un culto o la
be thought of as founders of a sampradya.138 institucin han crecido con mayor probabilidad
sern deificados, hasta despus de su muerte,
que ser pensados como fundadores de un
sampradya.138

M on the Guru

M en el Gur

M herself acknowledged the rareness of

M ella misma reconoci la rareza de
shaktipt and of the guru who can give it, and shaktipt y del gur que puede darlo, y dijo,
said, Gurus who give dksh, also may give
Los gures que dan dksh, tambin pueden dar
shaktipt. This shaktipt by a guru is a very
shaktipt. Este shaktipt por un gur es una cosa
significant thing. The jagadguru, the guru who muy significativa. El jagadguru, el gur que
saves his disciple from the world, is very rare, salva a su discpulo del mundo, es muy raro, slo
only one in two to three million.139 M
cada tres milln. 139 M a veces usaban una
sometimes used a metaphor of awakening in
metfora del despertamiento en el cual el gur
which the guru cuts through some barrier within corta por alguna barrera dentro del discpulo y
the disciple and lights a light waiting to be lit. enciende una luz que espera a ser encendida. Por
For example, she said, In shaktipt, the knot is ejemplo, ella dijo, En shaktipt, el nudo es
cut and the kundalin is awakened, opening the cortado y el kundalin es despertado, abriendo el
way for attainment of God.140 Once this knot camino para el logro de Dios. 140 Una vez que
is cut, there is a great change in a persons
este nudo es cortado, hay un gran cambio de
talking, dealing, speaking, seeing and in all the conversacin de una persona, transacciones,
movements in his life. He is totally changed, his hablar, viendo y en todos los movimientos en su
self begins to melt to become Self.141 She also vida. l es totalmente cambiado, su m comienza
used the metaphor of the transmission of the
a derretirse para hacerse M. 141 Ella tambin
spiritualized substance of the guru into the
us la metfora de la transmisin de la esencia
disciple, explaining that this shaktipt occurs
spiritualized del gur en el discpulo, explicando
only once because, once the shishya (disciple) que este shaktipt slo ocurre una vez porque,
has been endowed with the power, there is no
una vez que el shishya (discpulo) ha sido
problem left. In the real dksh, the spiritual seed dotado del poder, no hay ningn problema
is sown. It produces a tree and there are
dejado. En verdadero dksh, la semilla
manifested the fruits on it. One knows that it has espiritual es sembrada. Esto produce un rbol y
happened when one feels the current of the
all es manifestado las frutas en ello. Uno sabe
gurus shakti flowing in him.142
que ha pasado cuando uno siente la corriente de
shakti del gur que fluye en l. 142
As during the dksh ceremony, when M
Como durante la ceremonia dksh,
maintained that God was the guru, her public
cuando M mantuvo que Dios era el gur, sus
words usually deflected guruhood from herself palabras pblicas por lo general desviaban
to another guru or to God. In the second volume guruhood de ella a otro gur o a Dios. En el
of Mdtri Vani, M says, Many tell M, You are segundo volumen de Mdtri Vani, M dice,
my guru. And M always declares, Whatever Muchos dicen M, Usted es mi gur. Y M
you may say is all right. M also says, The one siempre declara, Todo lo que usted pueda decir
who is all-pervading, who is variously called
est bien. M tambin dice, El que quin todoParabrahman, Paramtm or God, He verily
penetra, quien llaman diversamente el
belongs to all.143Occasionally, however, M Parabracmn, Paramtm o Dios, l verily
admited to her role as guru. For example, once a pertenece a todos. 143Occasionally, sin
disciple asked M if the state of realization could embargo, M se confes culpable de su papel del
be achieved if a mahtma, or great soul, casts his gur. Por ejemplo, una vez que un discpulo
glance upon a devotee (drik dksh) and she
pregunt a M si el estado de la realizacin
replied, Yes, when a mahatma casts a particular pudiera ser conseguido si un mahtma, o grande
glance, it enables the devotee to see the light. alma, echa su vistazo sobre un devoto (drik

The devotee said, M, then cast your kind

dksh) y ella contest, S, cuando un mahatma
glance over all these children, please. M
echa un vistazo particular, esto permite al devoto
replied, You have not instructed me in a correct ver la luz. El devoto dijo, M, luego ech su
and perfect way.144 On another occasion a
vistazo amable sobre todos estos nios, por
devotee said to M, You are our guru. Now,
favor. M contest, Usted no me ha instruido
please tell us. and M interrupted to say,
de un modo correcto y perfecto. 144 En otra
There is no case for the guvu-shishya
ocasin un devoto dijo a M, Usted es nuestro
relationship if the shishya is not there. The guru gur. Ahora, por favor dganos. el y M
will only speak if the shishya is genuine and
interrumpi para decir, No hay ningn caso
true. The devotee asked, Now, you tell me
para la relacin guvu-shishya si el shishya no
how to become a true and good shishya. And est all. El gur slo hablar si el shishya es
M replied, By acting as his guru tells him.145 genuino y es verdad. El devoto pregunt,
In both dialogues, M seemed to say that, while Ahora, usted me dice como hacerse shishya
she had the capacity to perform the function of verdadero y bueno. Y M contest, Actuando
guru, only a true disciple could invoke her to
ya que su gur le dice. 145 En ambos dilogos,
fulfill that role.
pareci que M dijo que, mientras ella tena la
capacidad de realizar la funcin del gur, slo un
discpulo verdadero podra invocarla para
realizar aquel papel.
M also spoke of herself as equipped to
M tambin habl de ella como equipado
diagnose each disciple and minister to each
para diagnosticar a cada discpulo y ministro a
according to her or his needs and capacities.
cada uno segn ella o sus necesidades y
Even brief encounters were an opportunity to
capacidades. Incluso los breves encuentros eran
redirect peoples lives according to their
una oportunidad de desviar las vidas de la gente
particular capacity. M narrates: I met two seths, segn su capacidad particular. M relata:
rich people [on a train]. I asked them to give
encontr dos seths, la gente rica [en un tren]. Les
bhiksh (alms), saying, What can you give? ped dar el bhiksh (limosna), diciendo, Qu
They were afraid. They thought I was asking for puede usted dar? Ellos tenan miedo. Ellos
money. They said, We want to leave right now. crean que yo peda el dinero. Ellos dijeron,
I said, But you said that you want to hear
Queremos marcharnos ahora mismo. Dije,
something spiritual from me. I did not ask you to Pero usted dijo que quiere or algo espiritual de
come here. You have come on your own. You
m. No le ped venir aqu. Usted ha venido a su
asked me to speak and I started speaking. You propio. Usted me pidi hablar y comenc a
said you will do as I say. Now when I started
hablar. Usted dijo que har como digo. Ahora
talking about alms you are talking of leaving. cuando comenc a hablar de la limosna usted
Both were looking dumbstruck. They were
habla de la salida. Ambos miraban dumbstruck.
caught in their own words. What do you
Ellos fueron agarrados en sus propias palabras.
want? one of them asked, Beans, rice, flour? Qu quiere usted? uno de ellos pregunt,
Whatever you need I shall give you. I
Frijoles, arroz, harina? Todo lo que usted
explained, Remember Him who has created
necesite le dar. Expliqu, Recurdele que le
you. That is the only alms I want from you.
ha creado. Es la nica limosna que quiero de
Then he listened to me with great attention and usted. Entonces l me escuch con gran
interest and said after listening to me, I shall
atencin e inters y dijo despus de escucharme,
surely do as you say. The truth is that we are rich Har seguramente como usted dice. La verdad
people and we are engaged twenty-four hours a es que somos la gente rica y somos involucrados
day in these things alone. I said, At least take veinticuatro horas por da en estas cosas solas.

off fifteen minutes for Him a day. I thought,

Everybody is busy with this world alone. There
should be some efforts to return to their real
home.146

Dije, Al menos quite quince minutos para l un

da. Yo pensaba, Cada uno est ocupado de
este mundo solo. Deberan haber algunos
esfuerzos de volver a su verdadera casa. 146

Thus, M functioned as a guru for an

inner circle of disciples, giving them dksh
directly or indirectly and guiding their sdhana.
She exhibited skill in means in giving
individualized instruction and teachings.
However, she did not establish an ongoing
lineage to carry on her teachings.
Summary

As, M funcion como un gur para un

crculo interior de discpulos, dndoles dksh
directamente o indirectamente y dirigiendo su
sdhana. Ella expuso la habilidad en medios
en dar instruccin individualizada y enseanzas.
Sin embargo, ella no estableci un linaje en
curso para continuar sus enseanzas.
Resumen

One of the messages of the Hindu gumUno de los mensajes de la goma-vda

vda, path of the guru, is Follow me and I will hind, el camino del gur, es Me siguen y le
make you like me. The extraordinary guru, a har como m. El gur extraordinario, un rbol
full-grown tree of wisdom and consciousness, crecido de sabidura y conocimiento, toma a un
takes a disciple, implants within him or her a
discpulo, implantaciones dentro de l o ella una
seed of his spiritualized substance, and nurtures semilla de su sustancia spiritualized, y nutre la
the seed through his teachings, until the disciple semilla a travs de sus enseanzas, hasta que el
grows into his or her own guruhood. Depending discpulo se convierta en su propio guruhood.
on the particular school, this process may be
Segn la escuela particular, puede creerse que
believed to take many lifetimes, or it might be este proceso toma muchas vidas, o podra ser
considered possible in one lifetime. But when considerado posible en una vida. Pero cuando la
the seed has been planted and the eternal guru- semilla ha sido plantada y la relacin de gurdisciple relationship has been alchemically
discpulo eterna ha sido alchemically forjado
forged within, it is only a matter of time. Having dentro de, es slo una cuestin de tiempo.
considered nandamay M as both saint and
Habiendo considerado nandamay M tanto
guru, we conclude by asking whether M served como santo como como gur, concluimos
as an exemplar for her devotees. Did M inspire preguntando si M sirvi de un ejemplo para sus
her devotees to follow her example and become devotos. Inspir M a sus devotos a seguir su
like her?
ejemplo y hacerse como ella?
Mas devotees perceive that Ms life fell
Los devotos de Mas perciben que la vida
into three fairly distinct stages: the ll of the
Ms cay a tres etapas bastante distintas: el ll
householder, the ll of sdhana, and the ll of de la cabeza de familia, el ll de sdhana, y el
the bird on the wing. M, they maintain,
ll de la ave en el ala. M, ellos mantienen,
fulfilled each consecutive role-that of
realiz cada papel consecutivo - aquella de la
householder, sdhik, and renouncer-to
cabeza de familia, sdhik, y renouncer-a
perfection for their sake. The implication seems perfeccin por ellos. Parece que la implicacin
to be that M was offering models to inspire her es que M ofreca modelos para inspirar a sus
devotees. Indeed, although Ms instructions,
devotos. En efecto, aunque las instrucciones
particularly to disciples in privates, were
Ms, en particular a discpulos en "privates",
highly individualized, she seemed to direct her fueran muy individualizadas, pareci que ella
devotees according to two broad paradigms: the dirigi a sus devotos segn dos amplios
householder paradigm and the renunciant
paradigmas: el paradigma de cabeza de familia y

paradigm.147 In fact, each of these paradigms

can be subdivided by gender because male and
female householders often received different
advice and male and female renunciants
certainly lived out different sdhanas.

el paradigma 147 renunciant de Hecho, cada uno

de estos paradigmas puede ser subdividido por el
gnero porque las cabezas de familia de sexo
masculino y de sexo femenino a menudo
reciban el consejo diferente y renunciants
masculino y femenino seguramente vivi
sdhanas diferente.
There is little evidence that M wanted
Hay pocas pruebas que M quiso que
all her disciples to follow in her footsteps as a todos sus discpulos siguieran en sus pasos como
renunciant, although she encouraged or even
un renunciant, aunque ella animara o hasta
ordered some disciples to choose the path of
ordenara que algunos discpulos eligieran el
renunciation. Most of Ms devotees and even camino de la renuncia. La mayor parte de
most of Ms disciples are householders. Of
devotos Ms y hasta la mayor parte de
those devotees I interviewed who were close to discpulos Ms son cabezas de familia. De
M, twenty-six were householders and seventeen aquellos devotos entrevist quines estaban
were renunciants. Here I am referring to both
cerca de M, veintisis eran cabezas de familia y
naishthika brahmachdris and brahmachrins, asdiecisiete eran renunciants. Aqu me refiero tanto
well as sannysins and sannysinis, as
a naishthika brahmachdris como a
renunciants.148 Thirteen of the twenty-six
brahmachrins, as como sannysins y
householders were women, and ten of the
sannysinis, ya que renunciants.148 Trece de las
seventeen renunciants were women. While these veintisis cabezas de familia eran mujeres, y diez
numbers may not reflect the proportions among de diecisiete renunciants eran mujeres. Mientras
devotees in general, which I suspect would be estos nmeros pueden no reflejar las
much higher on the side of householders, I
proporciones entre devotos en general, que
believe they do reflect the division among close sospecho sera mucho ms alto en el lado de
disciples. I believe that almost half of Ms inner cabezas de familia, creo que ellos realmente
circle chose a life of renunciation.
reflejan la divisin entre discpulos cercanos.
Creo que casi la mitad del crculo interior Ms
eligi una vida de renuncia.
Certainly, the fact that about forty
Seguramente, el hecho que
percent of women around M chose a life of
aproximadamente el cuarenta por ciento de
renunciation, whether formally initiated into it or mujeres alrededor de M eligi una vida de
not, is remarkable, given the pressure on Indian renuncia, si formalmente iniciado en ello o no, es
women to marry. However, my interviews
notable, considerando la presin en mujeres
indicated that these women did not choose the indias para casarse. Sin embargo, mis entrevistas
renunciant life to model themselves on M as
indicaron que estas mujeres no eligieron la vida
much as to spend more time in her spiritualizing renunciant para modelarse en M tanto como
presence. Most renunciant women managed to pasar ms tiempo en su presencia spiritualizing.
avoid an arranged marriage, with or without
La mayor parte de mujeres renunciant lograron
Ms help, in order to live full-time with M and evitar un matrimonio arreglado, con o sin la
serve her. I asked a number of women whether ayuda de M's, a fin de vivir de jornada
M was a model for them. Most of them could completa con M y la sirven. Pregunt a varias
not relate to the question and either ignored it or mujeres si M era un modelo para ellos. La
simply said it was impossible to see her as a
mayor parte de ellos no podan estar
model. For example, Malini-Di responded, No, relacionados con la pregunta e ignorado esto o
you see, to model yourself on M was very, very simplemente dicho era imposible verla como un

difficult because M was the embodiment of

modelo. Por ejemplo, Malini-Di respondi, No,
perfection. I asked, But you had somebody to usted ve, modelarse en M era muy, muy difcil
look up to? Malini-Di replied, Really look up porque M era la encarnacin de perfeccin.
to. Way, way up!149 Again, M is considered Pregunt, Pero usted tena alguien para
beyond the extraordinary and beyond emulation. respetar? Malini-Di contest, Realmente
respete. Camino, camino! 149 Otra vez, M se
considera ms all del extraordinario y ms all
de la emulacin.
From the beginning of my research, I had
Desde el principio de mi investigacin,
assumed that women devotees would have been yo haba supuesto que los devotos de mujeres
inspired by Ms life story to take on a life of
hubieran sido inspirados por la historia de la vida
renunciation in imitation of M. Yet the
Ms a tomar una vida de renuncia en la
otherness attributed to M has apparently
imitacin de M. An el otherness atribuido a
inhibited that process. I asked Gita-Di Bose, a M ha inhibido por lo visto aquel proceso.
lifelong disciple, if she ever considered not
Pregunt a Gita-Di Bose, un discpulo de toda la
getting married and taking brahmacharya, on the vida, si ella alguna vez considerara no casarse y
theory that most old, close women devotees had tomar brahmacharya, en la teora que los
followed M into the renunciant path. She
devotos de mujeres ms viejos, cercanos haban
responded, No. I never thought about it.
seguido M en el camino renunciant. Ella
Because I dont believe in that. I believe that I respondi, No. Yo nunca pensaba en ello. Como
can do everything being here in samsara.150
no creo en esto. Creo que puedo hacer todo que
Likewise, I asked Malini-Di if she ever thought est aqu en samsara. 150 Igualmente, pregunt
about getting married as M had. She replied, a Malini-Di si ella alguna vez pensara en casarse
No. We had accepted M as supreme, that
como M tena. Ella contest, No. Habamos
whatever M did, she had her own reasons for aceptado M como supremo, que todo lo que M
which I had nothing to question.151 It seems hizo, ella tena sus propios motivos por los
that women devotees did not see Ms life
cuales yo no tena nada a la pregunta. 151
choices as relevant to them. What was more
parece que los devotos de mujeres no vieron
relevant was what M wanted for them.
opciones de vida Ms como relevantes para
ellos. Lo que era ms relevante era lo que M
quiso para ellos.
A few devotees responded in the
Unos devotos respondieron
affirmative to my asking whether M was their afirmativamente a mi peticin si M era su
model. Yet most of their explanations still
modelo. An la mayor parte de sus explicaciones
reflected the same view of M as other. For todava reflejaban la misma visin de M que
example, I asked Sita-Ji Aunty, the
"otro". Por ejemplo, pregunt a Sita-Ji Aunty, el
brahmacharim head of the girls school in
jefe brahmacharim de la escuela de las
Varanasi, Who is your model? She replied,
muchachas en Varanasi, Quin es su modelo?
M, she is our model. But she is not a human Ella contest, M, ella es nuestro modelo. Pero
being. She is above that. Mother and Truth and ella no es un ser humano. Ella est encima de
Reality are One.152
esto. La madre y la Verdad y la Realidad son El
que. 152
However, several people did indicate that
Sin embargo, varias personas realmente
M was an inspiration to them, if not a model. indicaron que M era una inspiracin a ellos, si
Vasudha-Di said, You know, M never used to no un modelo. Vasudha-Di dijo, Usted sabe, M
say, I.This is such a great thing that M had
nunca sola decir, yo.This es una tan gran cosa

shown us by her expressions how to be

que M nos haba mostrado segn sus
egoless.153 Narendranath Bose said of M, She expresiones como ser egoless. 153
always taught by example. She was one person Narendranath Bose dijo de M, Ella siempre
who always practiced what she preached. Take, enseado por el ejemplo. Ella era una persona
for example, simplicity. She wore only white and que siempre practicaba lo que ella predic.
a yellow towel. What was her bedding? Her
Tome, por ejemplo, la simplicidad. Ella slo se
bedding was one durrie, one straw mat, and a
gast blanco y una toalla amarilla. Qu ella
white sheet on top. She never liked to waste
fijaba? Su ropa de cama era un durrie, una estera
anything. Once in the Kanyapeeth they had
pajiza, y una hoja blanca encima. Nunca le gust
washed some rice to be cooked. And in that little gastar algo. Una vez en Kanyapeeth ellos haban
place where they washed it, M, in her very
lavado un poco de arroz para ser cocinado. Y en
inscrutable and inimitable way, was going up to aquel pequeo lugar donde ellos lo lavaron, M,
her room and noticed three grains of rice, three de su modo muy inescrutable e inimitable, se
grains, Lisa, on the floor. She picked them up, acercaba a su cuarto y not tres granos de arroz,
washed them and put them inside her mouth. She tres granos, Lisa, en el suelo. Ella los recogi,
didnt say anything else. Teaching by example. los lav y los puso dentro de su boca. Ella no
She used to say in Bengali, Pth karano, or dijo algo ms. Enseanza por ejemplo. Ella sola
Make this a temple. This meant that the rice decir en bengal, Pth karano, o Hacen esto
that you get here is what people give out of
un templo. Esto signific que el arroz que usted
charity and should not be wasted here.154
consigue aqu es lo que la gente da de la caridad
y no debera ser gastada aqu 154
Swami Premananda, talking about M
El Swami Premananda, hablando de M
during her ll as a householder, said, After
durante su ll como una cabeza de familia, dijo,
fulfilling her household obligations, M would Despus de realizar sus obligaciones
sit for meditation. M has shown us the ideal. An domsticas, M se sentara para la meditacin.
ordinary human being cannot be like that. But M nos ha mostrado el ideal. Un ser humano
that is the ideal. When she sat for meditation, she ordinario no puede parecer a esto. Pero es el
had no worldly ties.155 He seems to be
ideal. Cuando ella se sent para la meditacin,
expressing a subtle but important difference
ella no tena ningunos lazos mundanos. 155
between a model and an ideal. People hope to parece que l expresa una diferencia importante
model themselves on a model, becoming like
pero sutil entre un modelo y un ideal. La gente
them, while people are inspired by an ideal.
espera modelarse en un modelo, hacindose
como ellos, mientras la gente es inspirada por un
ideal.
Only two devotees spoke unequivocally
Slo dos devotos hablaron
about a disciples potential to become like M. I inequvocamente sobre el potencial de un
asked Rupa Vishvanathan if she thought that
discpulo para hacerse como M. Pregunt a
people felt that M was beyond imitation. She Rupa Vishvanathan si ella creyera que la gente
replied, No, if you read the Bhagavad Gita, you sinti que M estaba ms all de la imitacin.
know that we are made in the image of God. We Ella contest, No, si usted lee a Bhagavad Gita,
must aspire to these qualities. Anyone who reads usted sabe que somos hechos a la imagen de
the Gita knows that M wanted us to be like
Dios. Debemos aspirar a estas calidades.
her. I then asked her, So can we ever hope to Cualquiera que lea a Gita sabe que M quiso que
be like M? She replied, Yes, why not!156 A nosotros pareciramos a ella. Entonces le
Sanskrit pandit in Varanasi, Gautam Shrivastav, pregunt, Entonces podemos alguna vez

expressed a desire to attain samdhi like Mas: esperar parecer a M? Ella contest, S, por
We read about samdhi in the shshtras. But by qu no! 156 Un Snscrito pandit en Varanasi,
seeing M in that state, we saw that it was a
Gautam Shrivastav, expres un deseo de
practical reality. After seeing M in that state, I alcanzar samdhi como la mam: leemos sobre
felt an outpouring of love and kindness in my samdhi en el shshtras. Pero viendo M en
heart. I also wanted to experience that state. So I aquel estado, vimos que era una realidad
asked M, Even though this state is so high, if I prctica. Despus de ver M en aquel estado,
want to know that state, can I do it? M said, sent un torrente de amor y bondad en mi
Baba, if the Lord wishes, it will happen. This corazn. Tambin quise experimentar aquel
was a very common answer. I was silent for a
estado. Entonces pregunt a M, Aunque este
while. But finally I said, No, M, let me know estado sea tan alto, si quiero saber que estado,
something. Tell me something at least. Then Mpuedo hacerlo? M dijo, Baba, si el Seor
said, Look, even though that state of kriyd is desea, esto pasar. Esto era un mucho comn
very high, if you earnestly want that state,
respuesta. Yo era silencioso un rato. Pero
nothing is impossible. After that, with great
finalmente dije, No, M, me dejan saber algo.
kindness, she told me, This state of samdhi
Dgame algo al menos. Entonces M dijo,
can only be reached through prnayam
Mire usted, aunque aquel estado de kriyd sea
(controlled breathing). That is the first step. So muy alto, si usted seriamente quiere aquel
now I do prnayam according to her
estado, nada es imposible. Despus de esto, con
instruction.157
la gran bondad, ella me dijo, Este estado de
samdhi slo puede ser alcanzado por prnayam
(respiracin controlada). Es el primer paso. Tan
ahora hago prnayam segn su instruccin 157
I imagine that this second set of remarks
Supongo que este segundo juego de
in particular would raise doubts in the minds of comentarios en particular levantara dudas en las
most devotees about the speakers seriousness as mentes de la mayor parte de devotos sobre la
a devotee. They might feel that he was arrogant seriedad del orador como un devoto. Ellos
to imagine himself attaining Ms state or
podran sentir que l era arrogante para
spiritually materialistic to want to. As already imaginarse alcanzando el estado de M's o
mentioned, there is a sense in which Ms
espiritualmente materialista quiere a. Como ya
charisma had been institutionalized in the
mencionado, hay un sentido en el cual el carisma
community so as to make ecstatic states her sole Ms haba sido institucionalizado en la
propriety.
comunidad para hacer estados extasiados su
nica propiedad.
Although it seems difficult to determine
Aunque parezca difcil determinar si ella
whether she intended her devotees to emulate
quiso a sus devotos para emularla, M
her, M clearly had a vision of their attaining
claramente tena una visin de su
Self-realization. She was untiring in delivering Autorealizacin de logro. Ella era incansable en
her prescription: be receptive to her powerful
la entrega de su prescripcin: est receptivo de
presence, turn within, follow her teachings, do su presencia potente, vuelta dentro de, siga sus
the practices. She said: When the burning desire enseanzas, haga las prcticas. Ella dijo: Cuando
to know Truth or Reality awakens in man, he has el deseo ardiente de saber Verdad o Realidad
the good fortune of meeting a Saint or Sage. The despierta en el hombre, l tiene la fortuna de
Holy and Wise must be approached with a pure encontrar a un Santo o Sabio. Deben acercarse al
heart and a steady mind, with genuine faith and Santo y el Sabio con un corazn puro y una

reverence. Much greater benefit will be derived mente estable, con fe genuina y reverencia. La
by sitting still and meditating in their presence mucho mayor ventaja ser sacada por quedarse
than by discussing or arguing. The behavior of quieta y meditar en su presencia que hablando o
saints is not to be copied by ordinary people. But discutiendo. El comportamiento de santos no es
one should endeavor to carry out in ones life the ser copiado por la gente sencilla. Pero habra que
teaching or advice received by them. Otherwise procurar realizar en la vida de alguien la
it would be like sowing any number of seeds
enseanza o consejo recibido por ellos. Por otra
without allowing a single plant to grow. This
parte esto parecera a la siembra de cualquier
would indeed be a matter of deep regret.158
nmero de semillas sin permitir que una planta
sola crezca. Esto en efecto sera un asunto de la
pena 158 profunda
M seems to raise the question here of
Parece que M levanta la pregunta aqu
whether her devotees had what it takes to pursue de si sus devotos tenan lo que esto toma para
sdhana seriously enough to grow into a full
perseguir sdhana bastante seriamente para
plant. This theme is echoed in the following
convertirse en una planta llena. Este tema es
statement M made in satsang: The kripa
repetido en la declaracin siguiente M hecho en
(grace) of God is always there. He is showering satsang: El kripa (la gracia) de Dios siempre
the kripa just as the clouds rain. Not only kripa, est all. l riega el kripa como las nubes
but his shakti (power) is also raining inside.
llueven. No slo kripa, pero su shakti (poder)
Three things: kriya (action), kripa, and shakti tambin llueve dentro. Tres cosas: los kriya
are raining inside. Those who keep their vessels (accin), kripa, y shakti llueven dentro. Aquellos
upright, fill them with that kripa and shakti. But que guardan sus buques derecho, los llenan de
if the vessels are kept upside down, these things esto kripa y shakti. Pero si los buques son
flow away. But since it is raining all the time, if guardados al revs, estas cosas se derraman.
one holds his vessel the way he should, he gets Pero ya que llueve todo el tiempo, si uno
it.159
sostiene su buque de la manera l debera, l
conseguir ello 159
In the course of my interviews with Ms
En el curso de mis entrevistas con
devotees, seven people said that M may have devotos Ms, siete personas dijeron que M
been disappointed with devotees who were
puede haber estado decepcionado con devotos
unable to be serious disciples, holding their
que eran incapaces de ser discpulos serios,
vessels up. Vasudha-Di reported that most
sosteniendo sus buques. Vasudha-Di relat que
people wrote to M only for worldly things.160 la mayor parte de personas escribieron a M slo
Mr Chatterji confirmed this, saying, Naturally para cosas 160 mundanas Mr Chatterji
persons in the household world want money,
confirm esto, diciendo, Naturalmente las
children, that kind of thing. So M says, Dont personas en el mundo domstico quieren el
waste time in this way. Ask for something great. dinero, nios, aquella clase de la cosa. Entonces
But we didnt ask for something heavenly.161 M dice, No pierden el tiempo de esta manera.
One swami praised Swami Jnanananda: He has Pida algo grande. Pero no pedimos algo divino.
taken whatever M wanted to give; we have
161 Un swami elogi Swami Jnanananda: l
taken only worldly things. M can give the
ha tomado cualquier M querido para dar; hemos
spiritual world, but we are interested only in
tomado cosas slo mundanas. M puede dar el
good living and good food.162
mundo espiritual, pero slo estamos interesados
en vida buena y comida buena. 162

Others, like Lakshmi Shrivastav, put it

Los otros, como Lakshmi Shrivastav, lo
more dramatically, speaking of Ms statement ponen ms dramticamente, el hablar de la
to the head of the northern Shankarchrya sect declaracin Ms al jefe de la secta
that it was not her kheyla to get well because of Shankarchrya del norte que no era su kheyla
the call of the unmanifest: Another thing, I
para reponerse debido a la llamada del no
think M was quite disheartened. Even those
evidente: Otra cosa, creo que M fue
people who were very close to her were not very completamente desalentado. Incluso aquella
truthful according to her standard. And no one gente que estaba muy cerca de ella no era muy
was prepared to take the truth from her. She told verdica segn su estndar. Y nadie estuvo
Bithikaji, I have so much to give, but theres no preparado para tomar la verdad de ella. Ella dijo
one to take it. Even those who asked for
a Bithikaji, Tengo tanto para dar, pero no hay
philosophical things, they didnt go as deep as nadie para tomarlo. incluso aquellos que
she wanted them to go. She understood those
pidieron cosas filosficas, ellos no fueron tan
who only wanted materialistic things. But she profundamente como ella quiso que ellos fueran.
did not find anyone who could go as deeply into Ella entendi a aquellos que slo quisieron cosas
the truth that There is only One as she did. 163 materialistas. Pero ella no encontr a nadie que
podra ir como profundamente en la verdad que
Hay slo Un como ella hizo. 163
Rupa Vishvanathan told me that Ms
Rupa Vishvanathan me dijo que la
disappointment in her disciples was revealed to desilusin Ms en sus discpulos fue revelada a
her in a dream.
ella en un sueo.
M herself said it in my dream. M came in my M ella misma lo dijo en mi sueo. M vino a
dream. There is a narrow path going along a hill, mi sueo. Hay un camino estrecho que va por
dimly lit. I am just about able to see M. Then una colina, dbilmente encendida. Soy
she comes up to me and she says, See, you have aproximadamente capaz de ver M. Entonces
come up this path. It looks very difficult. But I ella sube a m y ella dice, Ver, usted ha subido
am telling everyone, It wont be difficult if you este camino. Parece muy difcil. Pero digo a cada
carry me on your back.Those were her words. uno, No ser difcil si usted me lleva en su
She means if you take her with you always. But espalda. Aquellos eran sus palabras. Ella
she told me, Nobodys willing to do it! She
quiere decir si usted la toma con usted siempre.
said this. She said, Im telling everybody.
Pero ella me cont, De nadie complaciente a
Dont be put off by the path. You just have to hacerlo! Ella dijo esto. Ella dijo, digo a cada
carry me with you. It will be made easy! But
uno. No sea aplazado por el camino. Usted slo
they are not willing to do it. Then I tell her-of tiene que llevarme con usted. Ser hecho fcil!
course, this looks like a little bit of ego-Ma, I Pero ellos no quieren hacerlo. Entonces digo
think I will do it. She says, Oh, will you do it, ella por supuesto, esto parece un poquito del ego
will you? She seems so pleased in the dream! - mam, creo que lo har. Ella dice, Ah, lo
So, M was the manifestation of love and
har usted, verdad? Ella parece tan contenta en
compassion. She wants us to pick it up and
el sueo! De este modo, M era la manifestacin
manifest it, too. The guru expects you to be like de amor y compasin. Ella quiere que nosotros
him!164
lo recojamos y lo manifestemos, tambin. El
gur espera que usted parezca a l! 164
I asked most devotees, What is the goal
Pregunt a la mayor parte de devotos,
of your sdhana? Several householders either Cul es el objetivo de su sdhana? Varias
ignored the question or misunderstood it. One cabezas de familia no hacan caso de la pregunta

person said she was not the type to do

o la entendan mal. Una persona dijo que no era
sdhana and told me that her practice was to el tipo para hacer sdhana y me dijo que su
remember M in every moment. M will do the prctica deba recordar M en cada momento.
rest for me.165However, a surprising number M har el resto para m. 165However, un
of householders appeared to be devoted to
nmero sorprendente de cabezas de familia
sdhana, setting high goals for themselves.
pareci ser dedicado a sdhana, definiendo
Lalita Kumar said that the goal of her sdhana objetivos altos para ellos. Lalita Kumar dijo que
was liberation from karma. She added, A lot of el objetivo de su sdhana era la liberacin de la
our sins have been washed away by having Ms karma. Ella aadi, La mayor parte de nuestros
darshan, Ms kripa.166 Sita Gupta told me that pecados han sido quitados lavando teniendo
the goal of her sdhana was bhrahmajnna, the Ms darshan, Ms kripa. 166 Sita Gupta me
knowledge of Brahman. She follows a strict
dijo que el objetivo de su sdhana era
regimen of daily practices, which includes japa bhrahmajnna, el conocimiento del Bracmn.
and meditation on M, or gurubhdva.167 Rupa Ella sigue un rgimen estricto de prcticas
Vishvanathan said that she told M, I would diarias, que incluye japa y meditacin sobre M,
not mind coming back to this world again, but I o Rupa Vishvanathan gurubhdva.167 dijo que
have to be with you. I dont want marriage, no ella dijo M, Yo no me opondra a volver a
children, nothing. I only desire to be with her, este mundo otra vez, pero tengo que estar con
to serve her any way she wants me to serve
usted. No quiero el matrimonio, ningunos nios,
her.168
nada. Slo deseo estar con ella, servirla
cualquier modo que ella quiera que yo la sirva.
168
Predictably, renunciant devotees were
Como era de esperar, renunciant devotos
more forthcoming about the goal of sdhana
eran ms prximos sobre el objetivo de sdhana
than most of the householders. Malini-Di said, que la mayor parte de las cabezas de familia.
What we have heard from M is that the highest Malini-Di dijo, Lo que hemos tenido noticias de
point of sdhana is when you and God become M es que el punto ms alto de sdhana es
one. That is the goal of sdhana. M used to cuando usted y Dios nos hacen el que. Es el
add something else, Apne ko jana, maine apne objetivo de sdhana. el M sola aadir algo
ko pana. Bhagavn ke jana, maine apke ko
ms, Apne ko Jana, Maine apne ko pana.
pana! This means, And if you realize God, you Bhagavn ke Jana, Maine apke ko pana! Esto
have realized your Self. If you have realized
significa, Y si usted realiza a Dios, usted ha
your Self, you have realized God.169
realizado su M. Si usted ha realizado su M,
usted ha realizado a Dios. 169
Sita-Jis answer mirrors Malini-Dis:
The goal of sdhana is to realize your own
Self. Everything you see outside you is
within.170
Swami Samatanandas answer to the
question blends the goal of nondual awareness
with the flavor of Shkta devotion. I think
Swami Samatananda articulates the prevalent
notion of sdhana and its goal within the
community of nandamay M. He describes
Bhaijis death, in which he reportedly

La respuesta de Sita-Ji refleja a MaliniDi: El objetivo de sdhana es realizar su propio

M. Todo que usted ve fuera de usted es dentro
de. 170
La respuesta de Swami Samatananda a la
pregunta mezcla el objetivo de la conciencia no
dual con el sabor al lealtad Shkta. Creo que
Swami Samatananda articula la nocin frecuente
de sdhana y su objetivo dentro de la comunidad
de nandamay M. l describe la muerte de
Bhaiji, en la cual l segn se informa

experienced union with M. He goes on to say, experiment la unin con M. l contina a

The goal of meditation is to merge inside
decir, El objetivo de meditacin es combinar a la
Mother. Bhaiji is our greatest devotee of M. Madre interior. Bhaiji es nuestro mayor devoto
This is our goal, the goal of Bhaiji. By
de M. Esto es nuestro objetivo, el objetivo
meditating on M, by living by her teachings, as de Bhaiji. Meditando sobre M, viviendo por sus
the river merges into the sea, we want to merge enseanzas, ya que el ro se combina en el mar,
into her sea. So a child enters into M. So the queremos combinarnos en su mar. Entonces
merging beyond duality is this path envisioned un nio firma M. Entonces la combinacin ms
as merging with M. M is the goal and we all de la dualidad es este camino previsto como
think that by meditating on M we can reach
combinndose con M. el M es el objetivo y
that. If we catch hold of Ms hand, then M will creemos que meditando sobre M podemos
lead us to whatever is needed for us. So we do alcanzar esto. Si agarramos la mano de M's,
not have a beautiful idea about the light of
entonces M nos llevar a lo que es necesario
consciousness and Ill become this and that. We para nosotros. Entonces no tenemos una idea
think we will meditate on M and we will love hermosa sobre la luz de conocimiento y me har
M and she will show us. Whatever is good for esto y esto. Creemos que meditaremos sobre M
us, she will give us.171
y amaremos M y ella nos mostrar.
Independientemente de lo que est bien para
nosotros, ella dar nosotros 171
This theme of M as the goal of sdhana
Este tema de M como el objetivo de
and surrender to M as the means is mirrored in sdhana y rendicin a M como los medios es
my conversation withVasudha-Di. She said, In reflejado en mi conversacin WithVasudha-Di.
the scriptures we find moksha, or liberation, but Ella dijo, En las escrituras encontramos
I myself dont think moksha is anything. I
moksha, o liberacin, pero yo mismo no creo que
dont think about going ahead to reach anything. moksha sea algo. no pienso en seguir adelante
I dont think I have to do anything. I have got para alcanzar algo. No creo que yo tenga que
this M. Thats all. M had got a hold on me. So hacer algo. Tengo este M. Esto es todo. M
now this is Ms responsibility to show me how, tena agarrarme. Entonces ahora esto es la
to keep me or throw me out.172
responsabilidad Ms de mostrarme como,
guardarme o tirarme. 172
These statements reflect a tension
Estas declaraciones reflejan una tensin
between self-effort and grace, between hard-won entre autoesfuerzo y gracia, entre conocimiento
knowledge and devotion, a tension we return to ganado con esfuerzo y lealtad, una tensin a la
in chapter 6. Ms message to her disciples
cual volvemos en el captulo 6. Parece que el
seems to have been to take their sdhana
mensaje de M's a sus discpulos ha sido para
seriously, to take the steps necessary to turn
tomar su sdhana en serio, para tomar las
within and color their lives the color of
medidas necesarias para dar vuelta dentro de y
God.173 Whether she intended for them to or colorean sus vidas el color de Dios. 173 Si ella
not, most of Ms devotees chose to color their quiso para ellos a o no, la mayor parte de
lives her color, to make her more than their guru, devotos Ms decidieron colorear sus vidas su
to make her their ishta devata, their chosen deity.color, hacerla ms que su gur, hacerla su ishta
Seeing the guru as God is, indeed, part of the
devata, su deidad elegida. La vista el gur como
gunvda path. However, the guruvda also
Dios es, en efecto, la parte del camino gunvda.
maintains that a disciple reaches liberation
Sin embargo, el guruvda tambin mantiene que
through a perfect balance of grace and selfun discpulo alcanza la liberacin por un

effort, the two wings of the bird. The disciple

equilibrio perfecto de gracia y autoesfuerzo, las
nurtures the seed of the gurus realized
dos alas de la ave. El discpulo nutre la semilla
consciousness, or the gurus grace, by exerting del conocimiento realizado del gur, o la gracia
self-effort in following the path that the guru has del gur, ejerciendo el autoesfuerzo en el
taken. Ultimately, the disciple becomes the guru. siguiente el camino que el gur ha tomado. Por
ltimo, el discpulo se hace el gur.
In the case of nandamay M, we see a
En caso de nandamay M, vemos un
different phenomenon. Devotees insist that M fenmeno diferente. Los devotos insisten que
was not a guru because she was not a human
M no era un gur porque ella no era un ser
being but rather an incarnation of God.
humano, pero mejor dicho una encarnacin de
Therefore, the theologies of her devotees
Dios. Por lo tanto, las teologas de sus devotos
emphasize grace over self-effort. The goal of
enfatizan la gracia sobre el autoesfuerzo. El
their sdhana is not to become like her but to
objetivo de su sdhana no es hacerse como ella,
remain with her forever. They see themselves
pero permanecer con ella para siempre. Ellos se
less as shishyas and more as bhaktas, or those ven menos como shishyas y ms como bhaktas,
devoted to God. Was M, then, a frustrated guru o los dedicados a Dios. Era M, entonces, un
who saw her disciples as relying too heavily on gur frustrado que vio a sus discpulos como
grace? Did she wonder why more people were confiando demasiado pesadamente en la gracia?
not willing to walk the steep path to liberation, Se pregunt ella por qu ms personas no
albeit carrying her along with them to help, as quisieron andar el camino escarpado a la
Rupa Vishvanathan reports in her dream? Or did liberacin, llevndola junto con ellos para
Ma see herself as beyond the extraordinary
ayudar, como Rupa Vishvanathan relata en su
and encourage her devotees to lean heavily upon sueo? O se vio la mam como ms all del
her grace? We address these questions as we
extraordinario y anim a sus devotos a
consider nandamay M as deity.
inclinarse pesadamente sobre su gracia? Nos
dirigimos a estas preguntas ya que consideramos
nandamay M como la deidad.
SIX
SEIS
nandamay M as Avatra and Divine
Mother

nandamay M como Avatra y Madre

Divina

ajo pi sarin avyaytm bhtnm ishvaro (pi

san, prakritim svm adhishthya
sambhavmytmamyayqa.
yad yad hi dharmasya glnir bhavati bhrata
abhyutthnam adharmasya tad tmnam
srijmyaham.
paritrnya sdhnm vinshya ca dushkritm
dharmasamsthpanrthya sambhavmi yuge
yuge.
Although I am birthless and my self
imperishable,
Although I am the Lord of All Beings,
Yet, by controlling my own material nature,

ajo pi sarin avyaytm bhtnm ishvaro (pi

San, prakritim svm adhishthya
sambhavmytmamyayqa.
yad yad hola dharmasya glnir bhavati
bhrata abhyutthnam adharmasya tad
tmnam srijmyaham.
paritrnya sdhnm vinshya ca dushkritm
dharmasamsthpanrthya sambhavmi yuge
yuge.
Aunque yo sea birthless y mi m imperecedero,
Aunque yo sea el Seor de Todos los Seres,
An, controlando mi propia naturaleza material,

I come into being by my own supernatural

power.
Wherever a decrease of righteousness
Exists, Descendant of Bharata,
And there is a rising up of unrighteousness,
Then I give forth myself.
For the protection of the good
And the destruction of evil doers;
For the sake of establishing righteousness,
I come into being from age to age.
Bhagavad Gt, Chapter 4, Verses 6-81

Nazco por mi propio poder sobrenatural.

Dondequiera que una disminucin de honradez
Existe, el Descendiente de Bharata,
Y all aumenta una rebelin de malo,
Entonces doy adelante yo mismo.
Para la proteccin del bien
Y la destruccin de malos hacedores;
Por establecimiento de honradez,
Nazco de la edad a la edad.
Bhagavad Gt, el Captulo 4, Versos 681

SO LORD KRISHNA DESCRIBES

TAN EL SEOR KRISHNA SE
himself in one of the most famous passages of DESCRIBE en uno de los pasos ms famosos
the Bhagavad Gt. Shri Shri M nandamay: del Bhagavad Gt. Shri Shri M nandamay:
Satsang with the Blissful Mother2 a film on
Satsang con la Madre Dichosa 2 una pelcula en
nandamay M made by several devotees,
nandamay M hecho por varios devotos, se
opens with a panoramic shot of the sun rising
abre con un tiro panormico del sol que se eleva
over the Ganges in the Himalayan foothills.
sobre Ganges en las estribaciones himalayas.
Over the background music of a morning rga, a Sobre la msica de fondo de una maana rga,
womans voice recites these verses, which
la voz de una mujer recita estos versos, que
suggest that M, like Lord Krishna, is the Lord sugieren que M, como Seor Krishna, es el
of All Beings, incarnated on earth for the sake of Seor de Todos los Seres, encarnados en la tierra
establishing righteousness. In this chapter we see por el establecimiento de la honradez. En este
how and why she is considered divine in origin. captulo vemos como y por qu ella se considera
In her introduction to Women Saints East and
divina en el origen. En su introduccin a Santos
West, Vijaya Laksmi Pandit writes that a saint is de Mujeres al este y Oeste, Vijaya Laksmi Pandit
an example of the human character at its
escribe que un santo es un ejemplo del carcter
highest level, a character that is not a divine humano a su nivel superior, un carcter que no
gift, but a human achievement.3 By contrast, es un regalo divino, pero un logro humano. 3
the avatra is God who has taken on human
Por el contraste, el avatra es Dios que ha
form, perfect, birthless (ajas), and imperishable tomado la forma humana, perfecta, birthless
(avyaya). According to devotees, nandamay (ajas), e imperecedero (avyaya). Segn devotos,
Ms character was not a divine gift or an
nandamay Ms carcter no era un regalo
achievement. It was the perfect, eternal character divino o un logro. Era el carcter perfecto, eterno
of the divine itself. Therefore, although most of del divino s mismo. Por lo tanto, aunque la
Ms close disciples maintain that she is beyond mayor parte de Ms se cierren los discpulos
definition, when pressed they use words such as mantienen que ella est ms all de la definicin,
avatra, Divine Mother, or God to describe cuando presionado ellos usan palabras, como el
her.
avatra, Adivine la Madre, o "Dios" para
describirla.
This chapter begins with a discussion of
Este captulo comienza con una discusin
the history of the Hindu concept of incarnation de la historia del concepto hind de la
and a brief overview of the worship of the
encarnacin y una breve resea de la adoracin

Divine Feminine within the tradition. It goes on del Femenino Divino dentro de la tradicin. Esto
to enumerate the many ways in which M is
contina a enumerar muchos caminos de los
described by her devotees as divine and the
cuales M es descrito por sus devotos como
evidence presented to substantiate her divinity. divino y pruebas presentaron justificar su
The discussion that follows highlights how M divinidad. La discusin que sigue toques de luz
herself conceptualized the Absolute and her
como M ella misma conceptu el Absoluto y su
relationship to it, particularly on Ms role in
relacin a l, en particular en el papel Ms de
originating the idea that her periods of spiritual originar la idea que sus perodos de la prctica
practice were merely a play, or ll, put on for espiritual eran simplemente un juego, o ll,
the sake of her devotees. Finally, it tries to
puesto por sus devotos. Finalmente, esto trata de
determine whether Ms teaching was primarily determinar si la enseanza de M's era
that of bhakti yoga, with its emphasis on
principalmente la del yoga bhakti, con su nfasis
devotion and grace, or jnna yoga, with its
en lealtad y gracia, o yoga jnna, con su nfasis
emphasis on knowledge and self-effort, and how en conocimiento y autoesfuerzo, y como los
Ms devotees responded to that teaching.
devotos Ms respondieron a aquella enseanza.
The Hindu Conception of Divine
La Concepcin hind de Encarnacin
Incarnation
Divina
There has been considerable interest in
Hubo gran inters en el estudio de la
the study of the Hindu conception of divine
concepcin hind de la encarnacin divina y en
incarnation and in comparative study of Hindu el estudio relativo de concepciones 4 hindes y
and Christian conceptions.4 Daniel Bassuk, in cristianas Daniel Bassuk, en la Encarnacin en
Incarnation in Hinduism and Christianity, says Hinduismo y cristianismo, dice que todas las
that all the worlds religions have offered some religiones del mundo han ofrecido algunos
means of bridging the distance between God and medios de tender un puente sobre la distancia
mankind, but in the Hindu and the Christian
entre Dios y humanidad, pero en el hind y las
traditions, there is a common belief that God has tradiciones cristianas, hay una creencia
taken and may again take human form to serve extendida que Dios ha tomado y puede tomar
as a model and savior.5 Within the Hindu
otra vez la forma humana para servir de un
tradition, there are two progressions along the modelo y salvador 5 Dentro de la tradicin
continuum between human and divine. The first hind, hay dos progresiones a lo largo de la serie
progression is the ascending progression from continua entre el humano y divinas. La primera
human being to perfected being, for example,
progresin es la progresin que sube del ser
siddha or sadguru, in which matter is considered humano al ser perfeccionado, por ejemplo,
to have been spiritualized by the will and actions siddha o sadguru, en el cual se considera que el
of a human being. The second is the descending asunto ha sido spiritualized por la voluntad y las
progression from God into perfect being, or
acciones de un ser humano. El segundo es la
avatra, in which spirit is seen to have
progresin inclinada de Dios en el ser perfecto, o
materialized by the will of God.6 The word
avatra, en el cual se ve que el espritu se ha
avatra itself is composed of the verb root tr-, materializado por la voluntad de Dios 6 La
which means to cross over, and the prefix ava, palabra avatra s mismo es formada de tr-de
which means down, connoting descent of God raz de verbo, el que significa para la transicin,
from the eternal to the temporal realm. Just as y el prefijo Ava, el que significa abajo,
there are various levels of spiritual attainment implicando el descenso de Dios del eterno al
(for example, a sdhu or a sdhv [holy person], reino temporal. Como hay varios niveles del
might progress to be a sadguru [true guru] or a logro espiritual (por ejemplo, un sdhu o un

siddha [perfected being]), there is a notion of

degrees of concentration of God in the avatra.
The supreme God is called Avatrin, or the
source of avatras. His embodiment on earth
can be full, called prnvatra, or partial, called
amshvatra, embodying only an aspect or
portion of the divine.

sdhv [persona santa], podra progresar para ser

un sadguru [gur verdadero] o un siddha [ser
perfeccionado]), hay una nocin de niveles de la
concentracin de Dios en el avatra. Llaman a
Dios supremo Avatrin, o la fuente de avatras.
Su encarnacin en la tierra puede ser
prnvatra lleno, llamado, o amshvatra
parcial, llamado, encarnando slo un aspecto o
parte del divino.
The concept of avatra was formally
El concepto de avatra fue formalmente
introduced around the turn of the common era in introducido alrededor de la vuelta de la era
the Mahbhrata and was developed more fully comn en el Mahbhrata y fue desarrollado
in the Bhagavad Gita. Although an avatra is the ms totalmente en Bhagavad Gita. Aunque un
descent of any deity to earth, in its earliest
avatra sea el descenso de cualquier deidad a la
context it usually referred to the descent of the tierra, en su contexto ms temprano esto por lo
god Vishnu. The ten classical avatras of Vishnu general se refera al descenso de Dios Vishnu.
are Matsya, the fish; Kurma, the tortoise; Varaha, Diez avatras clsicos de Vishnu son Matsya, el
the boar; Narasimha, the lion; Vmana, the
pescado; Kurma, la tortuga; Varaha, el verraco;
dwarf; Parashurma, or Rama with the axe;
Narasimha, el len; Vmana, el enano;
Rma; Krishna; Buddha; and Kalki, the avatra Parashurma, o Rama con el hacha; Rma;
of the future. Vishnus most famous incarnations Krishna; Buda; y Kalki, el avatra del futuro.
are Lord Krishna, the hero of the Mahbhrata Las encarnaciones ms famosas de Vishnu son
and Bhagavad Gt, and Lord Rma,
Seor Krishna, el hroe del Mahbhrata y
immortalized in the Rmyana.
Bhagavad Gt, y Lord Rma, inmortalizado en
el Rmyana.
That the Bhagavad Gt is one of the
Que el Bhagavad Gt sea uno de los ms
most beloved of Hindu texts is testimony to the queridos por textos hindes es el testimonio al
power of the doctrine of avatra. In the Git we poder de la doctrina de avatra. En el Git
encounter Lord Krishna, called to earth to
encontramos a Seor Krishna, llamado a la tierra
destroy the wicked and restore dharma. We see para destruir el malo y restaurar dharma. Vemos
the formal introduction of the yoga of devotion la introduccin formal del yoga de lealtad o
or bhakti, and the doctrine of grace. While it is bhakti, y la doctrina de gracia. Mientras se
usually assumed that Lord Krishna of the
supone por lo general que Seor Krishna del
Bhagavad Git is an avatra of Vishnu, Gonda Bhagavad Git es un avatra de Vishnu, Gonda
and Hill maintain that Lord Krishna in the
e Hill mantienen que Seor Krishna en
Bhagavad Gita is an avatra of Brahman.7
Bhagavad Gita es un avatra de Bracmn 7
Certainly there is a sense in which Lord Krishna Seguramente hay un sentido en el cual Seor
is considered the perfect or full avatra in the Krishna se considera avatra perfecto o lleno en
Gt and might even be considered Avatrin, or el Gt y podra ser hasta considerado Avatrin,
source of avatras; many of Ms prominent
o fuente de avatras; muchos de devotos
devotees maintain that she, too, was greater than prominentes Ms mantienen que ella, tambin,
an avatra.
era mayor que un avatra.
The doctrine of avatra, first presented
La doctrina de avatra, primero
in the epics, became highly developed in the
presentado en las epopeyas, se hizo muy
ShriVaishnava theology of the twelfth-century desarrollada en la teologa de ShriVaishnava del
philosopher Rmnuja and his successors. In his filsofo del duodcimo siglo Rmnuja y sus

commentary on the Bhagavad Gita, 4, verses 4 sucesores. En su comentario sobre Bhagavad

to 9, in which the opening verses of this chapter Gita, de 4 aos, versos 4 a 9, en que los versos
appear, Ramanuja offers a systematic theological iniciales de este captulo aparecen, Ramanuja
statement on the doctrine of avatra. Carman
ofrece una declaracin teolgica sistemtica de
condenses it as follows: The Lord comes into ourla doctrina de avatra. El conductor de tranva lo
finite world by his own will rather than because condensa como sigue: El Seor entra en nuestro
of the inevitable consequences of past deeds.
mundo finito por su propia voluntad, ms bien
Without giving up his own nature as Divine
que debido a las consecuencias inevitables de
Lord, which includes both his opposition to evil hechos pasados. Sin dejar su propia naturaleza
and his possession of auspicious attributes, he como el Seor Divino, que incluye tanto a su
takes bodily form appropriate to a particular
oposicin al mal como su posesin de atributos
descent, i.e., he appears to be a god or a man or prometedores, l toma la forma corporal
some other kind of being. The principal
apropiada para un descenso particular, es decir,
purpose of the Lords coming is to become
l parece ser Dios o un hombre o alguna otra
accessible to those who are seeking him as their clase de ser. El objetivo principal de la
refuge but are unable to comprehend him and
llegada del Seor debe hacerse accesible a
therefore are in great distress, to allow these
aquellos que le buscan como su refugio, pero son
virtuous people, who are his preeminent
incapaces de entenderle y por lo tanto estn en la
worshippers, to behold him as he is, to see his gran angustia, para permitir a esta gente virtuosa,
deeds and listen to his words. The other purposes que es sus adoradores preeminentes, para
of Gods descent are to destroy the wicked and contemplarle como l es, para ver sus hechos y
to restore the declining Vedic religion. If you escuchar sus palabras. Los otros objetivos del
know that the Lords birth in an apparently
descenso de Dios son destruir el malo y restaurar
material body is not connected with ordinary
la religin Vdica que disminuye. Si usted
matter and that his deeds are his own doing, not sabe que el nacimiento del Seor en un cuerpo
determined by past deeds (karma), and that they por lo visto material no est relacionado con el
are intended for the salvation of good people,
asunto ordinario y que sus hechos son su propio
then you yourself will experience no further
hacer, no determinado por hechos pasados
births but will attain God.8
(karma), y que ellos son queridos para la
salvacin de la gente buena, entonces usted usted
mismo no experimentar ningunos nacimientos
adicionales, pero alcanzar a Dios 8
Although Rmnuja is, of course,
referring to Lord Krishna, several points are
relevant to a discussion of nandamay M as
avatra. First, the Lord descends to earth, as the
devotees of nandamay M might say, in
response to his own kheyla. Second, his body,
while real, consists of a special pure matter
unlike ordinary material bodies.9 Third, his
devotees need only, in a sense, recognize his
nature as beyond the extraordinary to be
saved.

Aunque Rmnuja se refiera, por

supuesto, a Seor Krishna, varios puntos son
relevantes para una discusin de nandamay
M como avatra. En primer lugar, el Seor
desciende a la tierra, como los devotos de
nandamay M podran decir, en respuesta a su
propio kheyla. En segundo lugar, su cuerpo,
mientras verdadero, consiste en un asunto puro
especial a diferencia de cuerpos materiales
ordinarios. 9 Tercero, sus devotos slo
necesitan, en cierto modo, reconocen que su
naturaleza como ms all del extraordinario es
salvada.

Although, Carman reminds us, many

Aunque, el Conductor de tranva nos
Hindus explicitly reject the idea that God
recuerde, muchos hindes explcitamente
descends to earth and lives out an entire life in rechazan la idea que Dios desciende a la tierra y
an apparently mortal body,10 the ideology of vive una vida entera en un cuerpo por lo visto
avatra has powerfully shaped the religious
mortal, 10 la ideologa de avatra ha formado
experience of Hindus throughout the centuries. potentemente la experiencia religiosa de hindes
In the last five hundred years, the concept of
a lo largo de los siglos. En los quinientos aos
avatra has been reinterpreted and applied to
pasados, el concepto de avatra ha sido
many historical Hindu religious figures. One of reinterpretado y aplicado a muchas cifras
the first was the Bengali Vaishnava saint,
religiosas hindes histricas. Uno de los
Krishna Chaitanya (1498-1533). Chaitanya,
primeros era el santo Vaishnava bengal, Krishna
contemptuous of the bhakti path as a young man, Chaitanya (1498-1533). Chaitanya, despectivo
received a powerful initiation into the worship of del camino bhakti como un joven, recibi una
Krishna, renounced the householder life, and
iniciacin potente en la adoracin de Krishna,
become famous for his ecstatic states. It is said renunci la vida de cabeza de familia, y hgase
that three characteristics led to his being
famoso de sus estados extasiados. Se dice que
recognized as an avatra, although he never
tres caractersticas llevaron el que es reconocido
identified himself as such: his powerful krtan, como un avatra, aunque l nunca se identificara
his devotion to Krishna as if he were Rdh, and como tal: su krtan potente, su lealtad a Krishna
his belief that he was possessed by Lord
como si l era Rdh, y su creencia que l fue
Krishna.11 At first he was considered an
posedo por Lord Krishna.11 Al principio l fue
aveshvatra, one possessed by Krishna and
considerado un aveshvatra, un posedo por
Rdh, but later he was proclaimed purnavatra, Krishna y Rdh, pero ms tarde l fue
a full incarnation. Dimock says that, according proclamado purnavatra, una encarnacin llena.
to Krishnadsas Nectar of the Acts, Chaitanya Dimock dice que, segn El nctar de
is considered Chaitanya in overt form, Krishna Krishnadsa de las Acciones, Chaitanya se
(and Rdh) in covert form, and Krishna in
considera Chaitanya en la forma abierta,
essence.12 Since the avatarization of
Krishna (y Rdh) en la forma encubierta, y
Chaitanya, it has become more common for
Krishna en la esencia. 12 Desde el
disciples of holy figures to claim that their
avatarization de Chaitanya, esto se ha hecho
master was an avatra.
comn ms para discpulos de cifras santas para
afirmar que su maestro era un avatra.
The second modern historical figure
La segunda cifra histrica "moderna"
considered an avatra was the Bengali ecstatic, consider que un avatra era los bengales
Ramakrishna Paramahamsa (1836-1886).
extasiados, Ramakrishna Paramahamsa (1836Ramakrishna, a temple priest near Calcutta,
1886). Ramakrishna, un sacerdote de templo
became mad with love for Mother Kl and
cerca de Calcuta, se hizo loco por el amor por la
displayed nearly constant states of ecstasy and Madre Kl y mostr estados casi constantes de
divine madness. When Ramakrishna was in his xtasis y locura divina. Cuando Ramakrishna era
early twenties, a tantric holy woman recognized en sus aos veinte tempranos, una mujer santa
him as an avatra, compared him to Chaitanya, tantric le reconoci como un avatra, le
and arranged a debate between two scholars to compar con Chaitanya, y arregl un debate
confirm this identity, which they did. He went on entre dos eruditos para confirmar esta identidad,
to pursue many different sdhanas and to attract que ellos hicieron. l continu a perseguir
a large group of sophisticated devotees, the most muchos sdhanas diferentes y atraer un grupo
famous of which was Swami Vivekananda, who grande de devotos sofisticados, el ms famoso de

initiated the worldwide Ramakrishna Mission.

los cuales era Swami Vivekananda, quin inici

a Ramakrishna Mission mundial.
Probably the best known list of the
Probablemente la mejor lista conocida de
characteristics of contemporary avatras is
las caractersticas de avatras contemporneo es
provided by Swami Sradnanda, one of the
proporcionada por Swami Sradnanda, uno de
foremost disciples of Shri Ramakrishna.
los discpulos principales de Shri Ramakrishna.
Sradnanda says, first, that avatras are born Sradnanda dice, en primer lugar, que avatras
free; that is, they have no karma to expiate. The nacen libres; es decir ellos no tienen ninguna
implication is that they have never been subject karma para expiar. La implicacin es que ellos
to the law of karma. Second, they have a perfect nunca han sido sujetos a la ley de karma. En
memory of their former births.13 Third,
segundo lugar, ellos tienen una memoria perfecta
avatras discover new religious paths. Fourth, de su antiguo Tercero de nacimientos 13, los
they have the ability to transmit knowledge by avatras descubren nuevos caminos religiosos.
touch or will. Fifth, they can perceive the
En cuarto lugar, ellos tienen la capacidad de
samskras, or past impressions and tendencies, transmitir el conocimiento por el toque o va.
of their devotees. Finally, avatras are conscious Quinto, ellos pueden percibir el samskras, o
of a sense of mission throughout their lives.
impresiones pasadas y tendencias, de sus
They have descended to reestablish dharma, or devotos. Finalmente, los avatras estn
righteousness, by their teaching and example.14 conscientes de un sentido de misin durante sus
The only characteristic that is not also a
vidas. Ellos han descendido para restablecer
characteristic of a sadguru is the first one:
dharma, u honradez, por su enseanza y ejemplo
Although the true guru has performed sdhana 14 La nica caracterstica que no es tambin una
to burn through his or her karma and develop
caracterstica de un sadguru es la primera:
siddhis, the avatra was born perfect and
Aunque el gur verdadero haya realizado
without karma, Selfconscious and Self-realized sdhana para quemarse por su karma y
from birth. Swami Samatananda, Ramakrishnas desarrollar siddhis, el avatra naci perfecto y
disciple, maintained: The incarnations of God sin la karma, Tmida y Autorealizada desde el
are aware, even from their birth, that they are
nacimiento. Swami Samatananda, el discpulo de
other than ordinary people. And this knowledge Ramakrishna, mantenido: Las encarnaciones de
gives them immense compassion for all who are Dios son conscientes, hasta desde su nacimiento,
in bondage with worldly desires. It is to help
que ellos son adems de la gente sencilla. Y este
them that the incarnation performs his
conocimiento les da la compasin inmensa por
sdhana15
todos que estn en la esclavitud con deseos
mundanos. Esto debe ayudarles que la
encarnacin realiza su sdhana 15
Furthermore, according to Isherwood, the
Adems, segn Isherwood, la visin
orthodox Hindu view is that not only is an
hind ortodoxa consiste en que no slo una
incarnation fully conscious of his divinity at
encarnacin est totalmente consciente de su
every moment but also whatever he does is
divinidad en cada momento sino tambin todo
only a kind of play-acting (a ll)!16 This
lo que l haga es slo una especie de
concept of ll has its roots in the Vaisnava
interpretacin del juego (un ll)! 16 Este
tradition and usually refers to the divine love- concepto de ll tiene sus races en la tradicin
play between Rdh and Krishna, activities to be de Vaisnava y por lo general manda al juego del
contemplated by the devout. Neal Delmonico
amor divino entre Rdh y Krishna, actividades
clarifies, Sport (ll) here means all of the
a ser contemplado por el devoto. Neal
activities of the divine couple, none of which can Delmonico clarifica, El deporte (ll) aqu

be, almost by definition, anything other than

significa todas las actividades de la pareja
sport or play. In India, the play of a deity is both divina, ninguna de que puede ser, casi por
the proof and the symbol of its divinity. Deities, definicin, nada adems de deporte o juego. En
resting on inexhaustible cushions of power, play; India, el juego de una deidad es tanto la prueba
humans work.17 Beginning with Caitanya, this como el smbolo de su divinidad. Deidades, que
concept of Ll has been applied to historical
se apoyan en cojines inagotables de poder,
figures, thereby designating them as divine. We juego; trabajo de gente. 17 Principio con
examine later nandamay Ms devotees
Caitanya, este concepto de Ll ha sido aplicado
determination to characterize everything she did a cifras histricas, as designndolos como
as Ll, particularly her periods of spiritual
divino. Examinamos ms tarde nandamay
practice, thereby establishing that she was not a Ms la determinacin de los devotos de
perfected being, but rather of divine origin.
caracterizar todo que ella hizo como Ll, en
particular sus perodos de la prctica espiritual,
as estableciendo que ella no era un ser
perfeccionado, pero mejor dicho del origen
divino.
Since Shri Ramakrishna, several others
Desde Shri Ramakrishna, varios otros
have been considered to possess such qualities han sido considerados poseer tales calidades y se
and have called themselves avtaras. Shri
han llamado avtaras. Los Shri Aurobindo
Aurobindo (1872-1950), originally from Bengal (1872-1950), al principio de Bengal pero
but residing primarily in Pondicherry, and his
residencia principalmente en Pondicherry, y su
spiritual partner, the French-born Mr Richard, compaero espiritual, Richard Mr francsor the Mother (1878-1973), declared each other nacido, o la Madre (1878-1973), declararon el
avatras of Shiva and Shakti and were
uno al otro avatras de Shiva y Shakti y fueron
considered so by their devotees. In 1926, Shr considerados as por sus devotos. En 1926, Shr
Aurobindo declared that he had experienced the Aurobindo declar que haba experimentado la
ascent to what he called the Divine Overmind subida a lo que l llam la Sobremente Divina y
and would begin the corresponding descent of comenzara el descenso correspondiente de la
the Supermind, or Godhead.18 He describes his Supermente, o Carcter divino 18 l describe su
descent in the following poem by the same
"descenso" en el poema siguiente por el mismo
title: All my cells thrill swept by a surge of
ttulo: Toda mi emocin de clulas barrida por
splendour,
una oleada de esplendor,
Soul and body stir with a mighty rapture,
El alma y el cuerpo se mueven con un xtasis
fuerte,
Light and still more light like an ocean billows La luz y todava ms ligero como un ocano
ondea
Over me, round me.
Sobre m, alrededor de m.
Rigid, stone-like, fixed like a hill or statue,
Rgido, parecido a una piedra, fijado como una
colina o estatua,
Vast my body feels and upbears the worlds
Enorme mis sensaciones de cuerpo y upbears el
weight;
peso del mundo;
Dire the large descent of the Godhead enters
Extremo el descenso grande del Carcter divino
entra
Limbs that are mortal.19
Los miembros que son mortales 19
Shr Aurobindo is reinterpreting the
El Shr Aurobindo reinterpreta el
avatra concept to include the descent of the
concepto avatra para incluir el descenso del

Godhead into a mortal form after a period of

Carcter divino en una forma mortal despus de
intensive sdhana.
un perodo de sdhana intensivo.
When Aurobindo went into retreat in
Cuando Aurobindo entr en la marcha
1926, the Mother was placed in charge of Shr atrs en 1926, la Madre fue colocada responsable
Aurobindo ashram. In 1956, six years after the de Shr Aurobindo ashram. En 1956, seis aos
death of Shri Aurobindo, she declared that she despus de la muerte de Shri Aurobindo, ella
had fully evolved as an avatra, articulating a declar que haba evolucionado totalmente como
process in which she became the descending
un avatra, articulando un proceso en el cual
Godhead. She describes the moment of her
ella se hizo el Carcter divino inclinado. Ella
fulfillment as avatra in the following way: This describe el momento de su realizacin como
evening the Divine Presence, concrete and
avatra del modo siguiente: esta tarde la
material, was there present amongst you. I had a Presencia Divina, hormign y material, all
form of living gold, bigger than the universe,
estuvo presente entre usted. Yo tena una forma
and I was facing a huge and massive golden door de oro vivo, ms grande que el universo, y yo
which separated the world from the Divine. As I afrontaba una puerta de oro enorme y masiva
looked at the door, I knew and willed in a single que separ el mundo del Divino. Cuando mir la
movement of consciousness, that the time has puerta, yo saba y willed en un movimiento solo
come, and lifting with both hands a mighty
del conocimiento, esto el tiempo ha venido, y
golden hammer I struck one blow, one single
levantamiento de ambas manos un martillo de
blow on the door and the door was shattered to oro fuerte golpe un golpe, un golpe solo en la
pieces. Then the supramental Light and Force puerta y la puerta fue roto a piezas. Entonces la
and Consciousness rushed down upon earth in an Luz supramental y Fuerza y Conocimiento
uninterrupted flow20
corrieron abajo sobre la tierra en flow20
ininterrumpido
Mr Richard was regarded as the Divine
Mr Richard fue considerado como la
Mother from that day on. Interestingly, both Shri Madre Divina desde aquel da. De manera
Aurobindo and the Mother referred to Chaitanya interesante, tanto Shri Aurobindo como la Madre
and Ramakrishna as reputed avatras based se refirieron a Chaitanya y Ramakrishna como
on their apparent ignorance of their own
dicho avatras basado en su ignorancia
avatarhood.21 This reflects a twentieth century aparente de su propio avatarhood.21 Esto refleja
phenomenon in which those who consider
un fenmeno del siglo veinte en cual aquellos
themselves avatras reflect on and discriminate que se consideran avatras reflexionan sobre y
between those they consider avatras and those discriminan entre aquellos ellos consideran
they think are not avatras.22
avatras y aquellos ellos piensan no son
avatras.22
Another contemporary of nandamay
Otro contemporneo de nandamay
Ms who declared himself an avatra was
Ms quin se declar un avatra era Meher
Meher Baba (1894-1969), who was born a Parsi Baba (1894-1969), quin naci Parsi y es
and is famous for having maintained silence for famoso de haber mantenido el silencio durante
forty-four years. Meher Baba developed an
cuarenta y cuatro aos. El Meher Baba
elaborate theory of avatras in which he
desarroll una teora complicada de avatras en
maintained that an avatra descended every
el cual l mantuvo que un avatra baj cada
seven hundred or fourteen hundred years. He
setecientos o mil cuatrocientos aos. l llam
named seven avatras: Zoroaster, Rama,
siete avatras: Zoroaster, Rama, Krishna, Buda,
Krishna, Buddha, Jesus, Muhammed, and,
Jess, Muhammed, y, finalmente, l mismo. l

finally, himself. He said, I am that Ancient One dijo, Soy que El Antiguo cuyo por delante es
whose past is worshipped and remembered,
adorado y recordado, cuyo presente no es
whose present is ignored and forgotten, and
ignorado y olvidado, y cuyo futuro
whose future (Advent) is anticipated with great (Advenimiento) es esperado con gran fervor y
fervor and longing.23 Here Meher Baba seems deseo. 23 Aqu Meher parece que el Baba
to be claiming that he is an avatra in the
afirma que l es un avatra en el sentido
traditional sense of one who is the perfect
tradicional de uno quin es el Carcter divino
Godhead born in an apparently mortal body. He perfecto nacido en un cuerpo por lo visto mortal.
referred to Ramakrishna and Aurobindo as
l se refiri a Ramakrishna y Aurobindo como
Perfect Masters, not avatras. He also held
Maestros Perfectos, no avatras. l tambin
that an avatra always incarnates in the the
crey que un avatra siempre encarna en el
body of a male,24 which would exclude both cuerpo de un varn, 24 que excluira tanto a
Mr Richard and nandamay M.
Richard Mr como nandamay M.
A more recent self-proclaimed avatra is
Avatra autoproclamado ms reciente es
the miracle-performing Satya Sai Baba (1926-). la realizacin del milagro Satya Sai Baba
Sai Baba acknowledges all the mythic avatras, (1926-). Sai Baba reconoce todo avatras
as well as Sha kara, Ramakrishna, Aurobindo, mtico, as como Sha Kara, Ramakrishna,
and Jesus Christ, claiming that he himself is a Aurobindo, y Jesucristo, afirmando que l l
reincarnation of Jesus Christ. While he
mismo es una reencarnacin de Jesucristo.
designates the other historical figures as partial Mientras l designa las otras cifras histricas
avatras, or amshvatras, he says he is a a full como avatras parcial, o amshvatras, l dice
avatra, or purnavatra, like Lord Krishna.25 que es avatra lleno, o purnavatra, como Lord
According to Bassuk, Satya Sai Baba lists seven Krishna.25 Segn Bassuk, Satya Sai Baba pone
qualities of a purnavatra: (1) the power to
siete calidades en una lista de un purnavatra:
bestow grace on the deserving, (2) the power to (1) el poder de otorgar la gracia en el
bestow grace on the undeserving (aurhetu
merecimiento, (2) el poder de otorgar la gracia
kripa), (3) the power to awaken new states of
en el de poco mrito (aurhetu kripa), (3) el
consciousness and a new order of society, (4) the poder de despertar nuevos estados del
power to support what is good but defenceless, conocimiento y un nuevo pedido de la sociedad,
(5) the power to destroy what is evil, (6) a form (4) el poder de apoyar lo que est bien, pero
which when recalled mentally invokes the
indefenso, (5) el poder de destruir lo que es
spiritual or physical presence of the avatar, (7) malo, (6) una forma que cuando recordado
and a name which has divine potency.26
mentalmente invoca la presencia espiritual o
fsica del avatar, (7) y un nombre que tiene la
potencia 26 divina
Sai Baba spares no words in referring to
El Sai Baba no ahorra ningunas palabras
himself as God descended to earth. In 1963, after en referirse l mismo como a Dios bajado a la
recovering from what seemed to be a terminal tierra. En 1963, despus de reponerse lo que
stroke, Sai Baba said: Let me tell you one more pareci ser un golpe terminal, Sai Baba dijo:
thing. Nothing can impede or halt the work of Djeme decirle uno ms cosa. Nada puede
this Avatar. When I was upstairs all those days, impedir o parar el trabajo de este Avatar. Cuando
some people foolishly went about saying, It is yo estaba arriba todos aquellos das, algunas
all over with Sai Baba. Some said I was in
personas tontamente fueron sobre el refrn,
samdhi (communion with God)-as if I am a
Est por todas partes con Sai Baba. Unos
sdhaka (aspirant). Some feared I was a victim dijeron que yo estaba en samdhi (comunin con

of black magic-as if anything can affect me. The Dios) - como si soy un sdhaka (aspirante).
splendor of this Avatar will go on increasing day Unos temieron que yo fuera una vctima de
by day. Formerly when the Govardhanagiri (a magia negra - como si algo puede afectarme. El
particular mountain) was raised aloft by the little esplendor de este Avatar continuar a aumentar
boy, Krishna, the gopis and gopalas (milkmaids de da en da. Antes cuando Govardhanagiri
and cowherdsman, friends and companions of (una montaa particular) fue criado en lo alto por
Krishna) realized that Krishna was the Lord.
el pequeo muchacho, Krishna, el gopis y
Now, not one Govardhanagiri but a whole range gopalas (lecheras y cowherdsman, amigos y
will be lifted-you will see! Have patience; have compaeros de Krishna) realizaron que Krishna
faith.27
era el Seor. Ahora, no un Govardhanagiri pero
una variedad entera ser levantado - usted ver!
Tenga la paciencia; tenga la fe 27
Satya Sai Baba predicts that he will live
Satya Sai Baba predice que vivir hasta
until the year 2022 and will be reborn as Prema el ao 2022 y ser nacido de nuevo como Prema
Sai Baba in Karnataka.28
Sai Baba en Karnataka.28
Some scholars question what is behind
Un poco de pregunta de eruditos lo que
the trend of applying the avatra paradigm to es detrs de la tendencia a aplicar el paradigma
living spiritual leaders. Charles White believes it avatra a lderes espirituales vivos. Charles
is motivated by a desire to widen a sects
White cree que es motivado por un deseo de
influence; if the larger community accepts a
ensanchar la influencia de una secta; si la
leader as divine in origin and worthy of worship, comunidad ms grande acepta a un lder como
the sect will grow in membership and stature.29 divino en el origen y digno de la adoracin, la
William Jackson says that applying the paradigm secta crecer en ingreso y estatura 29 Guillermo
to a contemporary pan-Indian religious figure Jackson dice que la aplicacin del paradigma a
impresses their importance on reverent minds, una cifra religiosa pan-india contempornea
enabling the fullest veneration possible.30
impresiona su importancia en mentes
Regardless, spiritual leaders claimed to be divine reverentes, permitiendo la veneracin ms llena
have been part of the Hindu religious landscape posible. 30 Regardless, los lderes espirituales
for the last two centuries.
afirmaron ser divinos han sido la parte del
paisaje religioso hind durante los dos siglos
pasados.
The Worship of the Divine Mother
La Adoracin de la Madre Divina
Sister Nivedita, an English disciple of
La hermana Nivedita, un discpulo ingls
Shr Ramakrishnas wife, Sarada Dev, in Kl de la esposa de Shr Ramakrishna, Sarada Dev,
the Mother, says, The soul that worships
en Kl la Madre, dice, El alma que la adoracin
becomes always a little child: the soul that
siempre se hace un pequeo nio: el alma que se
becomes a child finds God oftenest as mother. hace un nio encuentra a Dios oftenest como la
It is in India that this thought of the mother has madre. est en India que esto pens en la
been realized in its completeness. In that country madre ha sido realizado en su completo. En
where the image of Kl is one of the most
aquel pas donde la imagen de Kl es uno de los
popular symbols of deity, it is quite customary to smbolos ms populares de la deidad, es
speak of God, as She, and the direct address completamente acostumbrado para hablar de
then offered is simply, Mother.31
Dios, como "Ella", y la direccin directa
entonces ofrecida es simplemente, "Madre". 31

Indeed, worship of God as the sacred

En efecto, la adoracin de Dios como el
feminine is one of the oldest and most
femenino sagrado es una de las formas ms
continuous forms of religious expression in
viejas y ms continuas de la expresin religiosa
India. She is called by many names. In her
en India. Ella es llamada por muchos nombres.
universal form she is called Dev, the Great
En su forma universal la llaman Dev, la Grande
Goddess; Shakti, the primal creative energy of Diosa; Shakti, la energa creativa primal del
the universe; or simply M, or Mother. In texts universo; o simplemente M, o Madre. En textos
that describe her exploits in the world of form, que describen sus proezas en el mundo de forma,
she is called one of hundreds of names, such as la llaman uno de cientos de nombres, como el
Durg, Prvat, or Lakshmi. In the villages of
Durg, Prvat, o Lakshmi. En los pueblos de
southern Asia, she is called one of thousands of Asia del sur, la llaman uno de miles de nombres
names that express different aspects of her
que expresan aspectos diferentes de sus
unlimited manifestations, such as Manas,
manifestaciones ilimitadas, como el Manas,
Mriyamman, or Periyaplayattamman. While Mriyamman, o Periyaplayattamman. Mientras
she is understood by most of her children to be ella es entendida por la mayor parte de sus nios
many, she is also understood to be One.32
ser muchos, tambin se entiende que ella es Un
Although most Hindus devote some part of their 32 Aunque la mayor parte de hindes dediquen
devotional life to the worship of Dev in some alguna parte de su vida piadosa a la adoracin de
form, those who relate to the Absolute primarily Dev en alguna forma, aquellos que estn
as feminine principle are called Shktas, or those relacionados con el Absoluto principalmente
who are of the shakti There has been a great como el principio femenino es llamado Shktas,
deal of recent interest in the study of the Hindu o aquellos que son del shakti hubo mucho
Dev.33 Most scholars trace her origin to the
inters reciente al estudio de Dev.33 hind la
pre-Aryan civilization that flourished in the
Mayor parte de eruditos remontan su origen a la
fertile Indus Valley between 2500 and 1500
civilizacin prearia que prosper en el Valle
B.C.E. or to indigenous tribes that preexisted, Indus frtil entre 2500 y 1500 B.C.E. o a tribus
rather than to the Aryan civilization that
indgenas que preexistieron, ms bien que a la
migrated into southern Asia during the second civilizacin aria que emigr en Asia del sur
millenium B.C.E. Although the Goddess appears durante el segundo milenio B.C.E. Aunque la
sometimes significantly in Vedic texts in forms Diosa aparezca a veces considerablemente en
such as Ushas, the dawn, Vc, speech, and
textos Vdicos en formas, como Ushas, el alba,
Sarasvat, the mother as river, Vedic imagery is Vc, discurso, y Sarasvat, la madre como el ro,
heavily masculine, and her appearance in
las imgenes Vdicas son pesadamente
theVedas and Upanishads has usually related her masculinas, y su aspecto en theVedas y
to the dominant gods. During the epic period,
Upanishads la ha relacionado por lo general con
around the turn of the common era, goddesses dioses dominantes. Durante el perodo pico,
are prominent in mythology as consorts of the alrededor de la vuelta de la era comn, las diosas
gods but have little or no significance on their son prominentes en la mitologa como consortes
own. During the Purnic period, however, from de dioses, pero tienen poco o ningn significado
400 B.C.E. onward, the Goddess as independent, solos. Durante el perodo Purnic, sin embargo,
cosmic Mahdev begins to develop. In the Dev de 400 B.C.E. adelante, la Diosa ya que
Mhtmya, written in the sixth century C.E. and Mahdev independiente, csmico comienza a
found as part of the Mdrkandeya Purna, the
desarrollarse. En el Dev Mhtmya, escrito en el
Goddess becomes crystallized, as Coburn puts sexto siglo C.E. y encontrado como la parte del
it, entering the stream of the Sanskritic tradition Mdrkandeya Purna, la Diosa se hace

to become the focus of a legitimate cult.34 In the "cristalizado", como Coburn dice, entrando en la
succeeding centuries, this cult spread, both
corriente de la tradicin de Sanskritic para
influencing and absorbing various cultic, mythic, hacerse el foco de un culto 34 legtimo En los
and symbolic elements of tribal and local
siglos sucesivos, esta extensin de culto, tanto
deities.35
influyendo como absorbiendo vario cultic, los
elementos mticos, y simblicos de las deidades
tribales y locales. 35
Sktism, defined by Erndl as the
Sktism, definido por Erndl como la
worship of the primordial power underlying the adoracin del poder primordial que es la base del
universe, personified as a female deity who is universo, personificado como una deidad
the Supreme Being,36 developed as a formal femenina quin es el Ser Supremo, 36 se
sectarian option between the sixth and tenth
desarroll como una opcin sectaria formal entre
centuries, influenced by the parallel
los sextos y dcimos siglos, bajo la influencia
development of tantra, whose Sanskrit texts
del desarrollo paralelo de tantra, cuyos textos
appeared around the ninth century.37Tantra,
Snscritos aparecieron alrededor del noveno
literally a loom, wove threads of the yoga and siglo, literalmente un telar, teji hilos del yoga
wisdom traditions, shamanism, and folklore into y tradiciones de sabidura, shamanism, y folklore
the fabric of a spiritual discipline which, once en la tela de una disciplina espiritual que, una
Sanskritized, was to have a major influence on vez Sanskritized, deba tener una influencia
sectarian Hinduism, particularly Shktism, as it principal en el Hinduismo sectario, en particular
conceived of the liberating energy of spiritual Shktism, ya que esto concibi la energa de
life as shakti, the feminine energy.38
liberacin de la vida espiritual como shakti, la
energa 38 femenina
There are two major approaches in
Hay dos enfoques principales en
Tantrism, the dakshincra, or right-handed
Tantrism, el dakshincra, o camino diestro, y el
path, and the vmcra, or left-handed path.
vmcra, o camino zurdo. Segn N. N.
According to N. N. Bhattacharyya, the rightBhattacharyya, el camino tantric diestro es
handed tantric path is designed for the
diseado para el hind tradicional que cree en
traditional Hindu who believes in the Vedic
las normas Vdicas. 39 Devbhakti llamados,
norms.39 Called Devbhakti, it involves
esto implica adorar a la Diosa con ritos Vdicos
worshiping the Goddess with Vedic rites and
y tomar parte en prcticas espirituales, como
engaging in spiritual practices such as japa and japa y meditacin, a menudo concentrndose en
meditation, often focusing on a yantra, or sacred un yantra, o diagrama sagrado. Esto tambin
diagram. It may also include internal meditation puede incluir la meditacin interna sobre los
on the chakras, or subtle energy centers of the chakras, o los centros de energa sutiles del
body. The left-handed path is considered the
cuerpo. El camino zurdo se considera el camino
more esoteric and controversial path.
ms esotrico y polmico. Bhattacharyya dice
Bhattacharyya says that its followers are
que se espera que sus seguidores adoren a la
expected to worship the goddess in the
diosa del modo tradicional durante el da, y por
traditional way during the daytime, and at night la noche en Tantric especial camino con la ayuda
in the special Tantric way with the help of the de Cinco m 40 "Cinco m" es el mamsa (carne),
five Ms.40 The five Ms are mamsa (meat), matsya (pescado), mudra (arroz fredo), mada
matsya (fish), mudra (fried rice), mada
(productos txicos), y maithuna (cpula fuera
(intoxicants), and maithuna (intercourse outside del matrimonio), todos prohibidos en la sociedad
marriage), all forbidden in brahmanical society brahmanical, pero usado en el ajuste ritual tantric
but used in the tantric ritual setting for the
para superar la dualidad. Ambos caminos

purpose of transcending duality. Both paths

enfatizan dksh de un gur shaktipt, las
emphasize dksh from a shaktipt guru, the
prcticas del yoga kundalin, despus de las
practices of kundalin yoga, following the gurus instrucciones de gur para sdhana con la
instructions for sdhana with complete
rendicin completa, y el poder del secreto 41
surrender, and the power of secrecy.41
nandamay M atendi a algunos devotos
nandamay M served some devotees as a
como un gur shaktipt, an parece que la
shaktipt guru, yet it seems that Ms
comunidad Ms es de manera aplastante
community is overwhelmingly orthodox, and, by ortodoxa, y, en trminos generales, los devotos
and large, devotees avoid the use of the word
evitan el uso de la palabra tantra para describir
tantra to describe its practices or philosophy.
sus prcticas o filosofa. As, en este captulo no
Thus, in this chapter we do not examine tantric examinamos textos tantric en s, pero, en
texts per se but, instead, use two Shkta texts
cambio, usamos dos textos Shkta que son
which are foundational to Devhhakti, the Dev foundational a Devhhakti, el Dev Mhtmya y
Mhtmya and the Dev Bhgavata Purna, to el Dev Bhgavata Purna, para ayudarnos a
help us understand the theology of nandamay entender la teologa de nandamay Ms
Ms devotees.42
devotos 42
The Dev Mhtmya, chanted daily by
El Dev Mhtmya, cantado diariamente
many Shktas, is the oldest and most popular of por muchos Shktas, es el ms viejo y el ms
Shkta texts and plays an important role in the popular de textos Shkta y juega un papel
yearly celebration of Durga Pj in Bengal. It importante en la celebracin anual de Durga
relates the exploits of the Great Goddess,
Pj en Bengal. Esto relaciona las proezas de la
referred to by fifty different epithets, who was Grande Diosa, mandada a por cincuenta eptetos
formed out of the light emitted by the gods to
diferentes, quin fue formado de la luz emitida
come forth and slay the demons who were
por dioses para venir adelante y matar a los
tyrannizing the three worlds and rendering the demonios que tiranizaban los tres mundos y
gods helpless. It might seem that her creation out daban a dioses indefensos. Podra parecer que su
of the gods would diminish her greatness;
creacin de dioses disminuira su grandeza; sin
however, when the demon army appears again to embargo, cuando el ejrcito de demonio parece
be invincible, she herself emits the fierce
otra vez ser invencible, ella ella misma emite a la
goddess, Kl, from her own brow, establishing diosa feroz, Kl, de su propia ceja,
her self-sufficiency and all-powerfulness.
estableciendo su autosuficiencia y todopoderoso.
Although the Goddess in this text is associated Aunque la Diosa en este texto tenga que ver
primarily with Vishnu and secondarily with
principalmente con Vishnu y secundariamente
Shiva, she is clearly envisioned as Ultimate
con Shiva, ella est claramente prevista como la
Reality, completely independent and both
Realidad ltima, completamente independiente
transcendent and immanent. Furthermore,
y tanto superior como inmanente. Adems,
paralleling Lord Krishnas claim, she promises igualando la reclamacin de Seor Krishna, ella
to incarnate (avatirya) in the future to slay
promete encarnar (avatirya) en el futuro para
further demons and maintain world order, thus matar a demonios adicionales y mantener el
establishing herself as Avatarin, the source of
orden mundial, as establecindose como
43
avatras. In the ensuing centuries, many tantric Avatarin, la fuente de avatras.43 En los siglos
texts offered interpretations of the Dev
consiguientes, muchos textos tantric ofrecidos
Mhtmya, reinforcing its significance.
interpretaciones del Dev Mhtmya, reforzando
su significado.
The Dev Bhgavata Purna, an
El Dev Bhgavata Purna, un
eleventh or twelfth century Sanskrit text,
undcimo o texto Snscrito del duodcimo siglo,

systematizes the Shkta theology of the Dev

sistematiza la teologa Shkta del Dev
Mhtmya. While the Dev Mhtmya
Mhtmya. Mientras el Dev Mhtmya enfatiz
emphasized the dreadful side of the Goddess, the el lado terrible de la Diosa, el Dev Bhgavata
Dev Bhgavata stresses the supremely
acenta el lado sumamente compasivo de la
compassionate side of the Goddess the Mother Diosa la Madre el ms ella misma cuando en
most herself when at play, rather than at war.44 el juego, ms bien que en la guerra. 44 Esto
It presents Dev as more teacher than warrior. In presenta Dev como ms profesor que el
one section, the Dev Gita, the Goddess emerges guerrero. En una seccin, Gita Dev, la Diosa
out of the mass of light not primarily to slay
surge de la masa de luz no principalmente para
demons but to teach the gods the deepest truths matar a demonios, pero ensear a dioses las
ofVedanta. This Vedntic mellowing45 of the verdades ms profundas ofVedanta. Esto
Goddess may have set the stage for the further Vedntic que madura 45 de la Diosa puede
softening of the Goddess seen in the Shkta
haber creado el marco idneo para el
devotional poetry of Bengali poets such as
debilitamiento adicional de la Diosa vista en la
Ramprasd Sen, which culminated in the
poesa piadosa Shkta de poetas bengales, como
creation of her benevolent, accessible
el Ramprasd Senador, que culmin en la
contemporary form as seen in Bengal today46 creacin de su forma contempornea benvola,
Furthermore, the Dev Bhgavata delineates a accesible como visto en Bengal today46
devotional path in which the goal of devotion is Adems, el Dev Bhgavata delinea un camino
simply to have the darshan of the compassionate piadoso en el cual el objetivo de lealtad es tener
Mother. King Subahu of Banras says, In
simplemente el darshan de la Madre compasiva.
comparing sovereignty of the worlds of heaven El rey Subahu de Banras dice, En la
and earth, on the one hand, and the vision
comparacin de la soberana de los mundos de
(darshana) of you, O Dev, on the other, there is cielo y tierra, por una parte, y la visin
nothing equal [to the latter]. In all the three
(darshana) de usted, O Dev, en el otro, no hay
worlds, there is for me nothing like your
nada igual [a ste]. En todos los tres mundos, no
darshana. What boon should I choose, when all hay para m nada como su darshana. Qu
my goals are accomplished? I only ask this, O bendicin debera yo elegir, cuando todos mis
Mother, that I may have firm and unswerving
objetivos son llevados a cabo? Slo pregunto a
devotion to you always.47
esto, O Madre, que puedo tener el lealtad firme y
firme a usted siempre 47
Along with this emphasis on devotion to
Junto con este nfasis en el lealtad a la
the Mother for its own sake, the Dev Bhgavata Madre para su propio bien, el Dev Bhgavata
also articulates a more elaborate theory of
tambin articula una teora ms complicada de la
Shkta incarnation, more closely mirroring that encarnacin Shkta, ms estrechamente
of the Bhagavad Git. While relating the myth of reflejando aquel de los Bhagavad Git. Mientras
Devs battles with the demons, it describes her la relacin del mito de Devs lucha con los
as the defender of dharma, having three
demonios, esto la describe como el defensor de
successive cosmic manifestations related to her dharma, teniendo tres manifestaciones csmicas
three major encounters with the demons. The
sucesivas relacionadas con sus tres encuentros
text names these manifestations as MahaKl, principales con los demonios. El texto llama
Mahlakshm, and Mahsarasvat, the goddesses estas manifestaciones como MahaKl,
of destruction, preservation, and creation, and Mahlakshm, y Mahsarasvat, las diosas de
thus imposes a theological interpretation on the destruccin, preservacin, y creacin, y as
events.48 Furthermore, in the Dev Gita, Dev impone una interpretacin teolgica a los

describes her avatras as Sati, daughter of

acontecimientos 48 Adems, en Gita Dev, Dev
Daksha, and Prvat, daughter of Himavn,49 describe su avatras como Sati, la hija de
and her essential forms as Brahman, Ishvara,
Daksha, y Prvat, hija de Himavn, 49 y sus
Brahma, Vishnu, Shiva, Gauri, Brahmi, and
formas esenciales como el Bracmn, Ishvara,
Vaishnavi. As did Lord Krishna in the Bhagavad Brahma, Vishnu, Shiva, Gauri, Brahmi, y
Gt, she also reveals her wondrous cosmic form Vaishnavi. Como hizo a Seor Krishna en el
in a theophany.50 Thus, the text paves the way Bhagavad Gt, ella tambin revela su forma
for future attributions of avatarahood for women csmica maravillosa en un theophany.50 As, el
religious figures.51
texto prepara el terreno para futuras atribuciones
de avatarahood para mujeres cifras 51 religiosas
Third, the Dev Bhgavata, unlike its
En tercer lugar, el Dev Bhgavata, a
Vaishnava counterpart, the Shrmad
diferencia de su equivalente de Vaishnava, el
Bhgavatam, offers a positive assessment of the Shrmad Bhgavatam, ofrece una evaluacin
world and of the life of a householder.52 It
positiva del mundo y de la vida de una cabeza de
attempts to break down the dualism of spirit and familia 52 Esto intenta dividir el dualismo de
matter, espousing a monism that becomes
espritu y asunto, apoyando un monism que se
characteristic of the Shkta path, in which
hace caracterstico del camino Shkta, en el cual
matter and spirit are not differentiated but are a importan y espritu no son diferenciados, pero
continuity subsumed within shakti, the dynamic son una continuidad subsumida dentro de shakti,
feminine creative principle.53 So, rather than el principio creativo femenino dinmico. 53 De
point to the commitments of worldly life as
este modo, ms bien que sealar a los
fetters, the Dev Bhgavata emphasizes that
compromisos de la vida mundana como cadenas,
sons, house, wives, and the like are not in
el Dev Bhgavata subraya que los hijos, casa,
themselves what binds; rather it is ahamkra
mujeres, y otros por el estilo no estn en ellos lo
[ego] that binds creatures to samsra. It is the que liga; mejor dicho es el ahamkra [ego] que
mistaken sense that one has somehow achieved liga a criaturas a samsra. Es el sentido
ones wealth, success, and happiness by ones equivocado que uno ha conseguido de alguna
own doing that is the problem. The Dev, like
manera la riqueza de alguien, el xito, y la
Vishnu, grants wealth and pleasure on a lower felicidad por propio hacer de alguien que es el
plane. But her higher form of grace does not problema. El Dev, como Vishnu, concede la
necessarily deny these creature comforts; rather riqueza y el placer en un avin inferior. Pero
it provides insight to allow one to enjoy
su forma ms alta de la gracia no
prosperity and good fortune as her gifts without necesariamente niega estas comodidades de
the egocentric delusion of taking personal credit criatura; mejor dicho esto proporciona la
for them. Her gifts are simply to be enjoyed for perspicacia para permitir que el que disfrute de
what they are, the beneficence of the divine
prosperidad y fortuna como sus regalos sin la
mother.54
ilusin egocntrica de tomar el crdito personal
de ellos. Deben disfrutar simplemente de sus
regalos para cuales ellos son, la beneficencia de
la madre 54 divina
Thus, the goal of spiritual life is the
integration of worldly prosperity and liberation,
bhukti and mukti, in which liberation does not
negate or cancel out the temporal order, but
exists and is reflected within that very

As, el objetivo de la vida espiritual es la

integracin de prosperidad mundana y
liberacin, bhukti y mukti, en el cual la
liberacin no niega o anula el pedido temporal,
pero existe y es reflejado dentro de aquel mismo

order.55Furthermore, selfless devotion toward pedido. 55Furthermore, el lealtad desinteresado

Dev gives one a perspective on life in which
hacia Dev da a un una perspectiva en la vida en
one sees that everything is her doing.
la cual ve que todo es el que hace.
Fourth, the Dev Bhgavata describes the
En cuarto lugar, el Dev Bhgavata
Goddess as both saguna, possessing an
describe a la Diosa tanto como saguna,
individual divine form, and nirguna, ultimately poseyendo una forma divina individual, como
and eternally existing as formless consciousness como nirguna, por ltimo y eternamente
or Brahman.56 It is in her embodied, saguna
existencia como conocimiento informe o
forms that she reveals herself when she grants a Bracmn 56 est en ella encarnado, saguna
devotee her darshana. But she rarely reveals her formas que ella revela ella misma cuando ella
ultimate and transcendent nature as sttvika (the concede a un devoto su darshana. Pero ella
essence of truth and goodness).57 For that form raramente revela su naturaleza ltima y superior
to be ultimate, the Dev Bhgavata tells us, it como sttvika (la esencia de verdad y calidad).57
must include both male and female but transcend Para aquella forma para ser ltima, el Dev
both. Dev responds to Lord BrahMs question Bhgavata nos dice, esto debe incluir tanto
of her gender by identifying herself as Brahman: masculino como femenino, pero superar a
One alone without a second, verily that is the ambos. Dev responde a la pregunta de Lord
eternal Brahman. That becomes dual at the time BrahM de su sexo identificndose como el
of creation. After the creation ends, I am
Bracmn: Un solo sin un segundo, verily que
neither a woman, a man nor a eunuch.58
es el Bracmn eterno. Se hace dual en el
However, says Brown, although Dev in her
momento de la creacin. Despus de los
supreme form as consciousness transcends
finales de creacin, no soy ni una mujer, un
gender, her transcendence is not apart from her hombre, ni un eunuco. 58 sin Embargo, dice
immanence, which is feminine.59
Brown, aunque Dev en su forma suprema
como el conocimiento supere el gnero, su
transcendencia no es aparte de su immanence,
que es femenino 59
Ms Devotees on Who Is M?
Los Devotos de M's en Quin Es
M?
I asked twenty-six devotees and two
Pregunt a veintisis devotos y dos no
nondevotees, Who is M? and, not
devotos, Quin es M? y, no
surprisingly, the answers were as diverse as the sorprendentemente, las respuestas eran tan
devotees themselves. Narendrath Bose
diversas como los devotos ellos mismos.
explained, You see, for everybody M was a
Narendrath Bose explic, Usted ve, para cada
very different person, because she responded to uno que M era una persona muy diferente,
individual vibrations. You will have to draw porque ella respondi a vibraciones individuales.
your own conclusions.60 The most common
Usted tendr que sacar sus propias
reply to the question was M is God. Nearly conclusiones. 60 La respuesta ms comn a la
all devotees were interviewed in English;
pregunta era M es Dios. Casi todos los
although some went on to give equivalent
devotos fueron entrevistados en ingls; aunque
Sanskrit terms such as Parabrahman or
unos continuaran a dar trminos Snscritos
Dev, the first word that nine devotees used to equivalentes, como "el Parabracmn" o Dev,
describe M was God. It is important to
la primera palabra que nueve devotos solan
acknowledge the inherent complexity of the term describir M era "Dios". Es importante
God as it is used in this multilingual,
reconocer la complejidad inherente del trmino

multicultural context.

"Dios" ya que es usado en este contexto

multilinge, multicultural.
The brahmachrin, Malini-Di, spoke
El brahmachrin, Malini-Di, habl
poignantly about knowing M since her birth, conmovedoramente sobre saber M desde su
having been born into a devotee family: When I nacimiento, habiendo nacido en una familia de
was in school, I was about seven or eight years devoto: Cuando yo estaba en la escuela, yo
old, the Christian nuns over there, they said that estaba aproximadamente siete u ocho aos, las
God never comes on earth. And so, I was very monjas cristianas ah, ellos dijeron que Dios
upset, because I said, No, I have spoken to nunca viene a la tierra. Y tan, estuve muy
God! And they said, You cant speak to God. disgustado, porque que dije, No, he hablado
There is no such thing. God never comes to
a Dios! Y ellos dijeron, Usted no puede hablar
earth. Only Jesus Christ can and no one else! a Dios. No hay ninguna tal cosa. Dios nunca
They said unless you believe in Jesus Christ, you viene a la tierra. Slo Jesucristo puede y nadie
can never reach God. So I was very perturbed. ms! Ellos dijeron a menos que usted crea en
All these things I was told. And when I came
Jesucristo, usted nunca puede alcanzar a Dios.
back home I cried and I cried. So my mother
Entonces fui muy perturbado. Todas estas cosas
asked me, What is the matter? So I told her, me dijeron. Y cuando vine en casa grit y grit.
They have been telling me that unless I become Entonces mi madre me pregunt, Cul es el
a Christian, I wont reach God. And I told them, asunto? Entonces le dije, Ellos han estado
No, I have met God. I have talked to her. I have dicindome que a menos que yo me haga un
seen her. For on our holidays, we go to God!
cristiano, no alcanzar a Dios. Y les dije, No, he
How can they say those things? So my mother encontrado a Dios. Me he dirigido a ella. La he
said, Dont worry, they wont understand this. visto. Ya que durante nuestras vacaciones,
But, yes, your God talks to you.
vamos a Dios! Cmo pueden ellos decir
aquellas cosas? Entonces mi madre dijo, No se
preocupan, ellos no entendern esto. Pero, s, su
Dios se dirige a usted.
I asked, So did your family have an
ishta devat [a chosen deity]? Malini-Di
replied, No, we believe in Krishna and Rm
and things like that, but as children we were
taught that M was everything. For us M was
Krishna, M was Rm, M was Shiva,
everything. To us, the name of God was
M.61 Sita Gupta reiterated this theme when
she said, My children and grandchildren know
of no other God except Mother. You say Rm
or Krishna or Shiva or Dev, they think
M. They dont know these others, just M.62
Naren Bose, who also grew up in a family
devoted to M, put it this way: For me M is
God. I dont know what God is. I havent
experienced what God is. I have no deep
knowledge of the Hindu scriptures or any
scriptures. So my conviction in any one

Pregunt, Entonces tena su familia un

ishta devat [una deidad elegida]? Malini-Di
contest, No, creemos en Krishna y Rm y
cosas as, pero como nios nos ensearon que
M era todo. Para nosotros M era Krishna, M
era Rm, M era Shiva, todo. A nosotros, el
nombre de Dios era M. 61 Sita Gupta reiter
este tema cuando ella dijo, Mis nios y nietos
no saben de ningn otro Dios excepto la Madre.
Usted dice Rm o Krishna o Shiva o
"Dev", ellos piensan M. Ellos no conocen a
estos otros, slo M. 62 Naren Bose, quin
tambin creci en una familia dedicada a M, lo
pusieron este camino: Para m M es Dios. No s
cual Dios es. No he experimentado cual Dios es.
No tengo ningn conocimiento profundo de las
escrituras hindes o cualquier escritura.
Entonces mi conviccin en cualquier religin

established religion per se is not there. All my establecida en s no est all. Todas mis
convictions are what I have seen through M. All convicciones son lo que he visto por M. Toda
my belief is only M. And God for me is M. mi creencia slo es M. Y Dios para m es M.
M is my life, very simple. Everything.63
el M es mi vida, muy simple. Todo 63
Three other devotees put it even more
Otros tres devotos lo ponen an ms
succinctly. Swami Krishnananda referred to M sucintamente. El Swami Krishnananda se refiri
as God himself.64 Swami Gitananda said,
a M como Dios l mismo. 64 Swami
What does one mean by God? Does God have Gitananda dijo, Qu quiere decir uno por dios?
four legs or arms or what? What is God, who
Tiene Dios cuatro piernas o brazos o qu?
knows? But when you saw M, you knew, Here Cul es Dios, que sabe? Pero cundo usted vio
is my God! 65 Sita Aunty, the head of the
M, usted saba, Aqu est mi Dios! 65 Sita
Sanskrit girls school put it this way, Mother
Aunty, el jefe de la escuela de la muchacha
was God in the form of Truth.66
Snscrita lo puso este camino, La madre era
Dios en la forma de la Verdad. 66
For some people the recognition of Ms
Para algunas personas el reconocimiento
divinity took time. Uma Chatterjee said, After I de la divinidad Ms llev tiempo. Uma
met M, I could not immediately associate M Chatterjee dijo, despus de Que encontr M, yo
with God. But after some time, it became M
no podra inmediatamente el socio M con Dios.
and God, the duality. But it took me years to
Pero despus de algn tiempo, se hizo M y
identify M with God as One. And it took place Dios, la dualidad. Pero necesit aos para
because of fantastic experiences and dramatic identificar M con Dios como Un. Y esto ocurri
situations. But for M there is no beginning and debido a experiencias fantsticas y situaciones
end to the story. It is all her ll.67
dramticas. Pero para M no hay ningn
principio y final a la historia. Es todo su ll.67
However, all devotees faced with this
Sin embargo, todos los devotos
question implied that M was not a human being enfrentantes con esta pregunta implicaron que
but was the divine in some form. Even other
M no era un ser humano, pero era el divino en
mahtmas, or great souls, substantiated Ms
alguna forma. Incluso otro mahtmas, o grandes
divinity. One of the most interesting stories told almas, divinidad Ms justificada. Una de las
about other masters who believed that M was historias ms interesantes cont sobre otros
God was told by Swami Samatananda.
maestros que creyeron que M era Dios fue
dicho por Swami Samatananda.
There is a great mahtma, Swami Chidnanda, Hay gran mahtma, Swami Chidnanda, de la
of the Divine Light Society. He has hundreds of Sociedad Ligera Divina. l tiene cientos de
thousands of disciples. They all believe in M. miles de discpulos. Todos ellos creen en M.
Once he was giving a long lecture in Bangalore, Una vez que l daba una conferencia larga en
South India. After the lecture was finished a Bangalore, India del Sur. despus de Que la
young boy came to him and frankly asked him, conferencia fue terminada un muchacho joven
Swamij, can I put a question to you? Have you vino a l y francamente le pregunt, Swamij,
seen God? Such a devotee and hundreds of
puedo hacer una pregunta a usted? Ha visto
learned people are sitting there. What is his usted a Dios? Tal devoto y cientos de gente
answer? He was thinking and then he said, Yes, culta se sientan all. Cul es su respuesta? l
I have seen God. Can you show me God?
pensaba y luego l dijo, S, he visto a Dios.
Yes, I can show you God. All the audience wasPuede usted mostrarme a Dios? S, puedo

spellbound. He said, Go to Kankhal. Go there

and you will see God sitting there in a hall. How
much to get to God? Go buy a ticket. Get down
at Haridwar station, take a rickshaw to Kankhal
and to M nandamay Ashram. And the rest of
the job will be done by her. It is a real story.68

mostrarle a Dios. Todo el auditorio era

cautivado. l dijo, Vaya a Kankhal. Vaya all y
usted ver a Dios sentarse all en un pasillo.
Cunto ponerse a Dios? Vaya compran un
billete. Baje en la estacin de Haridwar, tome a
un ricksha a Kankhal y a M nandamay
Ashram. Y el resto del trabajo ser hecho por
ella. Es una verdadera historia 68
Some devotees spoke extensively of M
Algunos devotos hablaron
as an avatra. Keshab Bhattacharya presented extensivamente de M como un avatra. El
the most complete theory of M as avatra.
Keshab Bhattacharya present la teora ms
Being a Vaishnava, he naturally compared M to completa de M como avatra. Siendo
Krishna, whose form as Gopal he worships
Vaishnava, l naturalmente compar M con
along with Ms picture. After Keshab defined Krishna, cuya forma como Gopal l adora junto
jivanmukta, a person liberated through self-effort con el cuadro Ms. Despus de que Keshab
while still alive, he said, Then theres another
defini jivanmukta, una persona liber por el
manifestation, avatra. Krishna was avatra,
autoesfuerzo mientras todava vivo, l dijo,
Ramakrishna was avatra. Gauranga was
Entonces hay otra manifestacin, avatra.
avatra. In avatra there is a definite will, or
Krishna era avatra, Ramakrishna era avatra.
samkalpa. And what is that will? It is the will to Gauranga era avatra. En avatra hay una
do something for the good of humanity. That
voluntad definida, o samkalpa. Y qu es esto
tremendous will is to do good for people, to
va? Es la voluntad para hacer algo para el bien
shower great compassion, to do Ll, to
de humanidad. Aquella voluntad enorme debe
strengthen the bond of others with the infinite. I hacer bien para la gente, para regar la gran
dont want to utter it, but you must be getting the compasin, hacer Ll, reforzar la obligacin de
thing I am hinting at. The jivanmukta wants
otros con el infinito. No quiero pronunciarlo,
siddhis, to achieve great will power, to control pero usted debe conseguir la cosa a la cual
things and people. I am not saying the avatra insino. El jivanmukta quiere siddhis, conseguir
cannot do these things. Avatra has tremendous grande impulsar, para controlar cosas y la
siddhis. M had all these things from the
gente. No digo que el avatra no puede hacer
beginning. She could control a crowd of five
estas cosas. Avatra tiene siddhis enorme. M
thousand people. People were so eager to see
tena todas estas cosas desde el principio. Ella
her, a lady of eighty-two years old, they sat in podra controlar una muchedumbre de cinco mil
the hot sun waiting for two or three hours. What personas. La gente estaba tan impaciente por ver
was it about her? Was it only her physical
ella, una seora de ochenta y dos aos, ellos se
beauty? No, It was her samkalpa that was
sentaron en el sol caliente que espera durante dos
attracting all humanity and, at the same time,
o tres horas. Qu era esto sobre ella? Era slo
changing the state of people.Devotees tell,
su belleza fsica? No, era su samkalpa que atraa
When I met M, my life was changed forever. I a toda la humanidad y, al mismo tiempo,
started leading a new life. How could that
cambiando el estado de la gente. Los devotos
happen? Because of Ms great will. It was like cuentan, Cuando encontr M, mi vida fue
a strong scent which permeated the whole
cambiada para siempre. Comenc a conducir una
atmosphere. For a Ll you must have a
nueva vida. Cmo podra esto pasar? A causa
sangha, a community, a galaxy of people to play de gran voluntad Ms. Esto pareci a un olor
with. And the message she has left,
fuerte que impregn la atmsfera entera. Para
Understand the Self within you, can go on for un Ll usted debe tener un sangha, una

a few more centuries. Then there might be some

other avatra who might develop it and give it
further direction. Or it might cease to exist. But
the seeds that the avatra plants, through a
succession of lives, will grow.69

comunidad, una galaxia de la gente para jugar

con. Y el mensaje ella se ha marchado,
Entienda el M dentro de usted, puede
continuar durante unos siglos ms. Entonces
podra haber algn otro avatra quin podra
desarrollarlo y darle la direccin adicional. O
esto podra dejar de existir. Pero las semillas que
las plantas avatra, por una sucesin de vidas,
cultivarn 69

Many more people spoke of M as an

Mucha gente ms habl de M como una
incarnation of Dev. Naturally, some of these
encarnacin de Dev. Naturalmente, un poco de
people were Shktas. Gita-Di Bose, who spends esta gente era Shktas. Gita-Di Bose, que gasta
hours every day worshipping the Shr Yantra, or horas cada da adorando el Shr Yantra, o
sacred diagram representing Dev, told of an
diagrama sagrado que representa Dev, dijo de
experience that her grandfather had with M
una experiencia que su abuelo tena con M
during the Shahbagh years: My grandfather was durante los aos de Shahbagh: Mi abuelo era un
a doctor from the medical school at that time.
doctor de la facultad de medicina entonces.
There were only ten of them at that time sitting Haba slo diez de ellos entonces holgazaneando
around M. All of a sudden grandfather started M. De repente el abuelo comenz a sentirse
feeling drowsy. And he thought, Why am I
sooliento. Y l pensaba, Por qu parezco a
feeling like that? I just got up from an afternoon esto? Slo despert de un sueo de tarde. Sus
sleep. His eyes just closed all of a sudden. And ojos slo se cerraron de repente. Y luego l los
then he opened them forcibly and he saw there abri a la fuerza y l vio que no haba ningn
was no M. And in the place of M, there was M. Y en el lugar de M, haba una de Dasha
one of the Dasha Mahvidds, you know, the ten Mahvidds, usted sabe, las diez formas de
forms of Shakti. The form he saw was
Shakti. La forma que l vio era Chinnamast.
Chinnamast. You know, the body is here and Usted sabe, el cuerpo est aqu y la cabeza ha
the head has been severed and she is holding the sido cortada y ella sostiene a la cabeza y bebe la
head and drinking the blood. He saw that form. sangre. l vio aquella forma. Y la otra nueve
And the nine other people, they each saw a
gente, cada uno de ellos vio una forma diferente.
different form. And one devotee was a judge. He Y un devoto era un juez. l vio diez formas. Y
saw all ten forms. And after that the drowsiness despus de esto la somnolencia se march. Y
went away. And everybody asked each other,
cada uno pregunt el uno al otro, Qu ha visto
What have you seen? I dont know what to
usted? No s qu pensar! Y el juez dijo, Vi
think! And the judge said, I saw all ten forms. diez formas. Y ellos corrieron a l y dijeron,
And they ran to him and said, You are so
Usted tiene tanta suerte! Mi abuelo me dijo
lucky! My grandfather told me this when I was esto cuando yo era poco 70
little.70
When I asked Rupa Vishvanathan if she
Cuando pregunt a Rupa Vishvanathan si
thought of M as a human being, she said, I am ella pensara en M como un ser humano, ella
not to judge. But from my experience no human dijo, No debo juzgar. Pero de mi experiencia
being can guide you in a dream.71 The next dayningn ser humano puede dirigirle en un sueo.
she said emphatically, M is an incarnation of 71 al da siguiente ella dijo enrgicamente, M
divinity, of Dev, being a lady.72 Swami
es una encarnacin de la divinidad, de Dev,

Premananda also referred to M as an

siendo una seora. 72 Swami Premananda
incarnation of the Goddess. Apparently, the
tambin se refirieron a M como una
girls at the Sanskrit girls school in Varanasi are encarnacin de la Diosa. Por lo visto, a las
taught to see M as an incarnation of Dev. Sita- muchachas en la escuela de la muchacha
Ji Aunty told me, If the children make a mistake, Snscrita en Varanasi las ensean ver M como
they ask for a pardon from Mother. Every day una encarnacin de Dev. Sita-Ji Aunty me dijo,
they go in the temple in the morning after the
Si los nios hacen un error, ellos piden un
Vedas are recited. They say a prayer in Sanskrit: perdn de la Madre. Cada da ellos entran en el
He, Dev, (O, Dev), with your help may we
templo por la maana despus de que Vedas son
lead a good life and have a good education that recitados. Ellos dicen un rezo en Snscrito: l,
enlightens everyone. With firmness may we
Dev, (O, Dev), con su ayuda pueden nosotros
stand in the path of Truth.73
conducir una vida buena y tener una educacin
buena que aclara a cada uno. Con la firmeza
puede nosotros estar de pie en el camino de
Verdad. 73
Swami Jnanananda, however, preferred
El Swami Jnanananda, sin embargo,
to describe M as an incarnation from the point prefiri describir M como una encarnacin
of view of Vednta. He said, The Vednta does desde el punto de vista de Vednta. l dijo, El
not believe in avatra. In Vednta we say
Vednta no cree en avatra. En Vednta decimos
everybody is an avatra. Everybody is Brahman. que cada uno es un avatra. Cada uno es el
I am Brahman. From the point of view of
Bracmn. Soy el Bracmn. Desde el punto de
Vedanta, there are two kind of beings, shvara vista de Vedanta, hay dos clase de seres, shvara
koti and manuva koti.74 shvara koti is a being koti y manuva koti.74 shvara el koti es un ser que
who is the incarnation of God and so is ever free, es la encarnacin de Dios y tan est libre alguna
comes on earth freely and goes away freely The vez, viene a la tierra libremente y se marcha
other being, manuva koti, is bound, bound. M libremente El otro ser, manuva koti, es ligado,
was an shvara koti. She has said, You have ligado. M era un shvara koti . Ella ha dicho,
called me and I have come down to make you Usted me ha llamado y he bajado para hacerle
work.
trabajar.
I asked Jnanananda with whom he would
Pregunt a Jnanananda con quien l
compare M if he were talking to a Westerner. comparara M si l se dirigiera a un Habitante
He said without hesitation, That would have to del oeste. l dijo sin vacilar, Tendra que ser
be Christ.75
Cristo. 75
Other devotees seemed to feel that the
Pareci que otros devotos sintieron que
term avatra delimited M. Gita-Di Bose
el trmino avatra delimit M. Gita-Di Bose
corrected her son, Naren, for speaking about
corrigi a su hijo, Naren, para hablar sobre
Ms former incarnations. No, no, no, she
antiguas encarnaciones Ms. No, no, no, dijo
said. Not incarnations. M says,You wanted it, ella. No encarnaciones. M dice, Usted lo
you prayed for it, you got it. When I asked for quiso, usted rez por l, usted lo consigui.
clarification, she said that M was the Formless Cuando ped la aclaracin, ella dijo que M era
Absolute who took form in the physical body
el Absoluto Informe quin tom la forma en el
when the time was right and when people were cuerpo fsico cuando el tiempo era correcto y
calling for her.76 When I asked Swami
cuando la gente llamaba ella 76 Cuando
Brahmananda if he thought M was an avatra, pregunt a Swami Brahmananda si l creyera

he made a similar distinction: No, avatra is too que M era un avatra, l hizo una distincin
limited. If the Prime Minister of India sends
similar: No, el avatra es demasiado limitado. Si
some governors to the provinces, they are
el primer ministro de India enva a algunos
limited, their power is limited. The Prime
gobernadores a las provincias, ellos son
Minister has no such limitations. M is
limitados, su poder es limitado. El primer
unlimited. She is God incarnate. She said once to ministro no tiene ningunas tales limitaciones. M
everyone in Hindi, We are connected with
es ilimitado. Ella es Dios encarnado. Ella dijo
Mother, we wanted Mother to be with us, to play una vez a cada uno en hindi, Estamos
with us this way, that way. Now when we are no relacionados con la Madre, quisimos que la
longer attached to this way, that way, she will
Madre estuviera con nosotros, jugara con
leave. Now I can tell you, this can be
nosotros este camino, as. Ahora cuando ya no
understood by understanding the Brindavan Ll somos atados a este camino, as, ella se
of Lord Krishna. Ms Ll and Krishnas
marchar. Ahora puedo decirle, esto puede ser
Ll are parallel, the same. But the ways are
entendido entendiendo el Brindavan Ll de
different. But the same thing is going on. M
Seor Krishna. los Ms Ll y Ll de
thinks, You asked for this body. This body has Krishna son paralelos, el mismo. Pero los
come. Krishna said, Gopi
caminos son diferentes. Pero la misma cosa
[cowherdess/beloved] wants, gopi gets.
contina. M piensa, Usted pidi este cuerpo.
Krishna was not an avatra. He was the Lord
Este cuerpo ha venido. Krishna dijo, Gopi
incarnate. He is the one avatra that was God [cowherdess/beloved] quiere, el gopi se pone.
incarnate. He had the whole world under control Krishna no era un avatra. l era el Seor
as a baby of twelve weeks.77
encarnado. l es un avatra que era Dios
encarnado. l tena el mundo entero bajo el
control como un beb de doce semanas. 77
Brahmananda is distinguishing between
Brahmananda se distingue entre avatra
avatra as an incarnation of a certain god, such como una encarnacin de cierto Dios, como
as Vishnu, defined as the descent of a part
Vishnu, definido como el descenso del poder del
ofVishnus power, and God, as Brahman,
ofVishnu's de parte, y Dios, como el Bracmn,
incarnating in his or her fullness.
encarnando en su plenitud.
There had been a tendency inVaishnava
Hubo una tendencia inVaishnava la
theology to consider Lord Krishna as the one
teologa para considerar a Seor Krishna como
prnvatra, or full avatra. Within Shkta
un prnvatra, o avatra lleno. Dentro de la
theology, there is also a sense in which Dev is teologa Shkta, tambin hay un sentido en el
seen as greater than her manifestations. There is cual Dev es visto como mayor que sus
a distinction drawn between Devs nirguna
manifestaciones. Hay una distincin dibujada
form, which is transcendent, and her saguna
entre Devs nirguna forma, que es superior, y
form as manifestations such as Durg and Kl. su forma de saguna como manifestaciones,
Ms devotees seem to be saying that M is not a como el Durg y Kl. Parece que los devotos de
part of God, not a representative of God, but
M's dicen que M no es una parte de Dios, no
God or Goddess himself or herself. M is
un representante de Dios, pero Dios o Diosa l
Avatarin, or the source from which the descent mismo o ella. M es Avatarin, o la fuente de la
of avatra is made.78 Gopinath Kaviraj, the
cual el descenso de avatra es hecho 78
renowned scholar and devotee, unequivocably Gopinath Kaviraj, el erudito renombrado y el
claims M as Avatrin, rather than avatra,
devoto, unequivocably reclaman M como
because of her uninterrupted Selfconsciousness: Avatrin, ms bien que avatra, debido a su

The view which accepts Mothers personality as Cohibicin ininterrumpida: La visin que acepta
a case of AvatRa may be dismissed with a few la personalidad de la Madre como un caso de
words of comment. AvatRas are selfAvatRa puede ser rechazada con unas palabras
forgetful Divine emanations. In the case of del comentario. los AvatRas son
the Plenary AvatRa also, unbroken
emanaciones Divinas autodespistadas. en
consciousness of his plenary nature does not
Caso de AvatRa plenario tambin, el
appear to exist. A careful study of Ms
conocimiento no roto de su naturaleza plenaria
utterances and a critical attitude towards her life no parece existir. Un estudio cuidadoso de
and activities would perhaps reveal the fact that declaraciones Ms y una actitud crtica hacia su
Her case is altogether different. She herself has vida y actividades revelara quizs el hecho que
confessed to some that She never loses her
Su caso es totalmente diferente. Ella ella misma
Supreme Selfconsciousness. samdhi or no
ha admitido a unos que nunca pierde su
samdhi, She is where She always has been; She Cohibicin Suprema. samdhi o ningn
knows no change, no modification, no alteration: samdhi, Ella es donde Ella siempre ha sido;
She is always poised in the self-same awareness Ella no sabe ningn cambio, ninguna
as a Supreme and Integral University,
modificacin, ninguna modificacin: Ella
transcending all limitations of time, space and siempre es equilibrada en la conciencia
personality and yet comprehending them all in a mismsima como una universidad Suprema e
great harmony.79
Integral, superando todas las limitaciones de
tiempo, espacio y personalidad y an
entendiendo a todos ellos en una gran armona
79
Swami Samatananda agrees that M
Swami Samatananda est de acuerdo que
cannot be considered an avatra for a different M no puede considerarse un avatra por unos
reason.
motivos diferentes.
God comes to this world. Why? Because God Dios viene a este mundo. Por qu? Como Dios
loves us. We are the children of God. We are the nos ama. Somos los nios de Dios. Somos los
children of Mother. So Mother will come down nios de Madre. Entonces la Madre bajar sobre
upon this earth one hundred times. Where her esta tierra cien veces. Donde sus nios juegan
children are playing she cannot leave this earth. ella no puede dejar esta tierra. Entonces ella
So she comes, the Ultimate Shakti. She took viene, Shakti ltimo. Ella tom la forma para
form for us. She said, You prayed for me, you nosotros. Ella dijo, Usted rez por m, usted
got this body. As long as you want this body, it consigui este cuerpo. Mientras usted quiere este
will stay. If you dont want it, it will vanish.
cuerpo, se quedar. Si usted no lo quiere, esto
She is not an avatra because avatra has some desaparecer. Ella no es un avatra porque
mission. It means to come upon this earth and avatra tiene alguna misin. Esto significa
show people to love God in this way how to encontrar esta tierra y mostrar a la gente para
behave. In Hinduism avatra comes for three amar a Dios de esta manera como
reasons: to teach the unjust people, many times comportarse. En el Hinduismo el avatra
by killing them and shutting them up, to protect viene por tres motivos: ensear a la gente
the right people, and to show the path of
injusta, muchas veces matndolos y cerrndolos,
religion. In Ms life, there is nothing of that.
proteger a la gente correcta, y mostrar el camino
M has not come to show a new religion or a
de religin. En la vida Ms, no hay nada de
path of religion or to protect people or to save esto. M no ha venido para mostrar una nueva
good people. That is not Ms mission. So we religin o un camino de religin o proteger a la

asked M, Why have you come to this world? gente o salvar a la gente buena. No es la misin
Mtji said very beautiful things. She said, If de M's. Entonces preguntamos a M, Por qu
you have a beautiful garden. Say you are sitting ha venido usted a este mundo? Mtji dijo
in the house. In the evening you say, Let me go cosas muy hermosas. Ella dijo, Si usted tiene
and see my garden. Is there motivation to see un jardn hermoso. Diga que usted se sienta en la
the garden? There is no motivation. Just an
casa. Por la tarde usted dice, Djeme ir a ver mi
idea You want to see with your own eyes how jardn. Hay all la motivacin para ver el
your garden is. So Mtji said, You are my
jardn? No hay ninguna motivacin. Slo una
children. I have come here and I see how my
idea Usted quiere ver con sus propios ojos
flowers are growing. So there is no motivation como su jardn es. Entonces Mtji dijo,
and no mission. And if I see that some flower is Ustedes son mis nios. He venido aqu y veo
not growing well, I pluck it. I do it out of my
como mis flores crecen. As no hay ninguna
own affection. So there is no reasoning. So
motivacin y ninguna misin. Y si veo que
Mtji saw the whole world as the garden of
alguna flor no crece bien, la arranco. Lo quito de
God.80
mi propio afecto. As no hay ningn
razonamiento. Entonces Mtji vio el mundo
entero como el jardn de Dios 80
Gopinath Kaviraj and Swami
Gopinath Kaviraj y Swami Samatananda
Samatananda are saying that M is greater than dicen que M es mayor que un avatra, ella es
an avatra, she is God incarnate. Kavirajs
Dios encarnado. El argumento de Kaviraj
argument hinges on Ms apparent unbroken
depende del conocimiento no roto aparente Ms
knowledge of her identity as God from birth and de su personalidad como Dios desde el
Samatananda on her lack of mission.
nacimiento y Samatananda en su carencia de la
misin.
A common strategy for answering the
Una estrategia comn de contestar a la
question of Who is M? was to give an answer pregunta de Quin es M? deba dar una
which would encompass many possibilities and respuesta que cercara muchas posibilidades y
then to reside, finally, in the place of a child who luego residir, finalmente, en el lugar de un nio
knows only that she is Mother. For example,
que slo sabe que ella es la Madre. Por ejemplo,
Krishna Bhattacharya said, M is, of course, the Krishna Bhattacharya dijo, M es, por supuesto,
guru. M is everything. She is Antaryamin [the el gur. M es todo. Ella es Antaryamin [Knower
Inner Knower], that means she knows everything interior], que significa que ella sabe todo y ella
and she is abiding in the heart. I feel this. So
es perdurable en el corazn. Siento esto. Tantas
many times this has happened. Whenever I have veces esto ha pasado. Siempre que yo haya
prayed to M for something, it has happened. rezado a M por algo, ha pasado. Pero pienso
But I think of her as Mother, as Mother and
en ella como la Madre, como la Madre y nada
nothing else. She is JagatjananT, Mother of the ms. Ella es JagatjananT, la Madre del Mundo.
World. M is M. She is ishta [chosen deity].81 M es M. Ella es ishta [deidad elegida].81
Swami Brahmananda said, M is
Swami Brahmananda dijo, M es
tman, she is Mya. She is my mother, the Holy tman, ella es Mya. Ella es mi madre, la Madre
Mother.82 In the last analysis, devotees,
Santa. 82 En el ltimo anlisis, los devotos,
seeming at a loss to express Ms identity in a pareciendo confuso para expresar identidad Ms
way that they felt would do justice to her,
en un modo que ellos sintieron haran justicia a
resorted to their own self-identity as her child. ella, recurri a su propia autoidentidad como su
Rajkumar Roy said, I couldnt imagine her like nio. Rajkumar Roy dijo, Yo no poda

a goddess or some heavenly being. I used to love imaginarla como una diosa o algn ser divino.
her as Mother. Thats why I couldnt offer her a Yo sola amarla como la Madre. Por eso yo no
garland, never in my whole life, as long as I
poda ofrecerle una guirnalda, nunca en mi vida
knew her.83
entera, mientras yo conoca ella 83
Even Gopinath Kaviraj, in a famous
Incluso el Gopinath Kaviraj, en un
article written in 1956 in which he addresses the artculo famoso escrito en 1956 en que l se
question of Ms identity, ultimately surrenders dirige a la pregunta de la identidad Ms, por
himself to the unknowable and identifies himself ltimo se rinde al incognoscible y se identifica
as Ms child. He says that in the early days with como el nio de M's. l dice que en los
M, there was a difference of opinion about the primeros das con M, haba una diferencia de
precise status of Mother.84 Some saw her as the opinin sobre el estado preciso de la Madre.
Goddess in human form, Kl or Durga,
84 Unos la vieron como la Diosa en la forma
Sarasvat or Radha; others thought she was a
humana, Kl o Durga, Sarasvat o Radha; los
human seeker who had attained realization.
otros creyeron que ella era una buscadora
Some thought she was a brahmavadini, or
humana que haba alcanzado la realizacin.
female Vedic master, others considered her an Unos crean que ella era un brahmavadini, o
incarnation of the divine, like Krishna. That
maestro Vdico de sexo femenino, los otros la
different persons should hold different opinions consideraron una encarnacin del divino, como
regarding Her personality is, of course, natural. Krishna. Aquel las personas diferentes deberan
For in a matter like this, a correct analysis on an creer que las opiniones diferentes en cuanto a Su
intellectual basis is not possible, nor can
personalidad son, por supuesto, naturales. Ya que
ordinary human judgement yield any useful
en un asunto como esto, un anlisis correcto en
result.85
una base intelectual no es posible, tampoco el
juicio humano ordinario puede ceder cualquier
resultado til. 85
Kaviraj proceeds to refute every category
Kaviraj se pone a refutar cada categora
one might apply to M. He argues that M is not que uno podra aplicar a M. l sostiene que M
a guru or a disciple. She is not a
no es un gur o un discpulo. Ella no es un
pratyekabuddha, a private buddha, who
pratyekabuddha, Buda privado, quin se hizo
became enlightened on his or her own but does culto en su propio, pero no extiende las
not spread the teachings, because she is too
enseanzas, porque ella es demasiado sensible a
sensitive to the sorrows of the world to remain las penas del mundo para permanecer contentada
contented with isolated existence.86 He adds por la existencia aislada. 86 l aade que M
that M had no prrabdha karma, no previous no tena ninguna karma prrabdha, ningunas
lives, no future lives and that all her activities vidas anteriores, ningunas futuras vidas y que
were spontaneous and not prompted by will or todas sus actividades eran espontneas y no
purpose. She was not, Kaviraj says, a mahayogi, apuntadas por voluntad u objetivo. Ella no era,
not a devata, a celestial being.87 Her sdhana Kaviraj dice, un mahayogi, no un devata, un ser
was a mere Ll, to be an example to ordinary celeste Su sdhana era mero Ll, para ser un
humanity.88 Employing a method of analysis ejemplo a la humanidad ordinaria. 88 Empleo
typical of Advaita Vedanta, in which one says de un mtodo del anlisis tpico de Advaita
Brahman is neti, neti, or not this, not this, Vedanta, en que dice al Bracmn es neti, neti,
Kaviraj eliminates all possible classifications
o no esto, no esto, Kaviraj elimina todas las
that might apply to M. M, like Brahman, can clasificaciones posibles que podran aplicarse a
only be understood by determining what she is M. M, como el Bracmn, slo puede ser
not.
entendido determinando lo que ella no es.

Kaviraj maintains that the most viable

Kaviraj mantiene que la clasificacin
classification for M is the divine in its own
ms viable para M es el divino en su propia
perfect form, its svayam rupa, but even then he forma perfecta, su svayam rupa, pero hasta
takes refuge in the piety of indeterminacy:89
entonces l toma el refugio en la piedad de
indeterminacy:89
Is She then a visible expression of the Absolute Es ella entonces una expresin visible del
Itself? Is She the outer manifestation, within a Absoluto S mismo? Es ella la manifestacin
self-imposed veil, of the Inner Atma [Self] of the externa, dentro de un velo impuesto a s mismo,
world, of all of us, revealed to us clothed in a
de Atma interior [M] del mundo, de todos
human form simply to draw us towards Herself nosotros, revel a nosotros vestido de una forma
away from the turmoils and tumults of fettered humana simplemente para atraernos hacia Ella
existence? Who can say?90
lejos de las confusiones y los tumultos de la
existencia encadenada? Quin puede decir? 90
Kaviraj concludes his analysis with a
Kaviraj concluye su anlisis con una
moving demonstration of his own orientation, demostracin mvil de su propia orientacin, no
not as one on the path of knowledge, in spite of como un en el camino del conocimiento, a pesar
his scholarly reputation, but as a bhakta, or
de su reputacin de estudiante, pero como un
devotee of God: It is therefore a difficult task to bhakta, o devoto de Dios: es por lo tanto una
describe Mother as She really is. What is
tarea difcil describir a la Madre como Ella
really needed is to feel that She is the Mother
realmente es. Lo que realmente es necesario
and we are her children and that as mere children debe sentir que Ella es la Madre y somos sus
we cannot be expected to know Her as She is, nios y que como meros nios no puede
but only as she shows Herself to us in response esperarse que nosotros la conozcamos como Ella
to our cravings. It really becomes us to behave es, pero slo ya que ella se muestra a nosotros en
as infants crying out in the night and to invoke respuesta a nuestras ansias. Realmente se nos
Mother with an inarticulate language for Her
hace para comportarse como nios que lanzan un
actual descent and benediction.91
grito por la noche e invocar a la Madre con una
lengua inarticulada para Su descenso actual y
bendicin 91
Two nondevotees to whom I posed the
Dos no devotos a quien plante la
question Who is M? offered similar answers. pregunta Quin es M? ofrecieron las
After Mahendranath Dev told the story of seeing respuestas similares. Despus de que
M with a disfigured face allegedly eating the Mahendranath Dev cont la historia de ver M
karma of her devotees, I asked him, After this con una cara desfigurada segn se afirma
happened, what was your understanding of who comiendo la karma de sus devotos, le pregunt,
M was? He answered that M was a part of Despus de que esto pas, cul era su
God. He went on to say, I saw her like the
entendimiento de a quin M era? l contest
Divine Mother, like a devata. He concluded, que M era una parte de Dios. l continu a
She can be considered to be an avatra.92
decir, La vi como la Madre Divina, como un
Melanie, who had Ms darshan in 1978,
devata. l concluy, Puede considerarse que
referred to M as the Divine Mother, a
ella es un avatra. 92 Melanie, que tena Ms
manifestation of pure, unconditional love.93 darshan en 1978, se refiri a M como la
Madre Divina, una manifestacin del amor puro,
incondicional. 93
Indeed, in spite of the fact that the
En efecto, a pesar de que la mayora de

majority of Ms devotees are from Vaishnava devotos Ms es de orgenes de Vaishnava, sus

backgrounds, their theologies, which might be teologas, que podran ser mejores teologas
better designated theologies,94 are
designadas, 94 son predominantemente
predominantly centered on the worship of the
centradas en la adoracin de la Madre Divina. El
Divine Mother. The main spokesperson for
portavoz principal para la teologa Shkta entre
Shkta theology among devotees of M was
devotos de M era Swami Samatananda, el
Swami Samatananda, the chrya in residence at chrya en la residencia en Ms Agarpara
Ms Agarpara ashram in Calcutta. As I listened ashram en Calcuta. Cuando escuch a
to Samatananda speak about what he called the Samatananda hablan sobre que l llam la clase
Motherly kind of approach, I heard many
Maternal del enfoque, o muchas resonancias
resonances with the theology of the Dev
con la teologa del Dev Bhgavata. En
Bhgavata. In particular, he articulated a
particular, l articul un camino piadoso en cual
devotional path in which all that matters is
todo que importa es la intimidad con M y en
intimacy with M and in which you need not
que usted no tiene que dejar el mundo para
leave the world to attain your goal.
alcanzar su objetivo.
The first thing is this. The ultimate force, the
La primera cosa es esto. La fuerza ltima, el
Absolute, whichever name you may call it, has Absoluto, cualquier nombre que usted puede
got two main aspects to its evolution, one is the llamarlo, tiene dos aspectos principales a su
dynamic aspect, which we call Shakti, the other evolucin, uno es el aspecto dinmico, que
is the static aspect, or Shiva. If you go high, high llamamos Shakti, el otro es el aspecto esttico, o
up, then the form and the name will vanish.You Shiva. Si usted va alto, alto, entonces la forma y
cannot differentiate who is Shakti and who is
el nombre desaparecern. Usted no puede
Shiva. So the dynamic aspect of the evolution of distinguir quin es Shakti y quin es Shiva.
the world is called the Mother aspect or the
Entonces el aspecto dinmico de la evolucin del
Shakti aspect. We prefer this approach because mundo es llamado el aspecto de Madre o el
we have to approach from our own side. We are aspecto de Shakti. Preferimos este enfoque
under the influence of our intelligence, our
porque tenemos que acercarnos de nuestro
bodies. We have got body sense, mind sense, and propio lado. Estamos bajo la influencia de
intelligence sense. The static force is beyond
nuestra inteligencia, nuestros cuerpos. Tenemos
that, so how can we approach that way? The
el sentido de cuerpo, el sentido de mente, y el
Motherly kind of approach is simpler. From the sentido de inteligencia. La fuerza esttica es
very beginning you can understand the Shakti, adems, tan cmo podemos acercarnos as? La
the dynamism of the whole world, because
clase Maternal del enfoque es ms simple. A
everywhere there is change. Whatever change partir del mismo principio usted puede entender
goes on, that is the Motherly force. The goal Shakti, el dinamismo del mundo entero, porque
[of sdhana] is to be in the safest place and to en todas partes hay cambio. Todo lo que el
enjoy the whole world. Why to say the world is cambio contina, que es la fuerza Maternal.
untrue, that there is nothing to the world? No. El objetivo [de sdhana] debe estar en el lugar
But you must select the safest place in the whole ms seguro y disfrutar del mundo entero. Por
world. Where you can sit and see the world.
qu decir que el mundo es falso, que all es nada
What is the safest place in the whole world? It is al mundo? No. Pero usted debe seleccionar el
the lap of the Mother. A child thinks that the lap lugar ms seguro en el mundo entero. Donde
of Mother is the best place in the world. The
usted puede sentarse y ver el mundo. Cul es el
most pure, the most protected. So sitting on the lugar ms seguro en el mundo entero? Es el
lap of Mother you can enjoy the whole world, regazo de la Madre. Un nio cree que el regazo
because Mother will protect you from every evil de Madre es el mejor lugar en el mundo. El ms

thing. So this is the Motherly approach, the

puro, el ms protegido. Tan sentndose en el
approach of the Shakti. So they say, Dont leave regazo de Madre usted puede disfrutar del
the world. Dont go to the hills. Live in the
mundo entero, porque la Madre le proteger de
whole world. Enjoy worldly things while sitting cada mala cosa. Entonces esto es el enfoque
in the lap of Mother. Otherwise you will lose.
Maternal, el enfoque de Shakti. Entonces ellos
The world will encroach upon you. So this is dicen, No dejan el mundo. No vaya a las
the Motherly conception of the world. Whatever colinas. Vivo en el mundo entero. Disfrute de
creation you see from the trees to the birds to the cosas mundanas sentndose en el regazo de
rivers, everything is here in the form of your M. Madre. Por otra parte usted perder. El mundo le
There is no place to go.95
usurpar. Entonces esto es la concepcin
Maternal del mundo. Independientemente de la
creacin que usted ve de los rboles a las aves a
los ros, todo est aqu en la forma de su M. No
hay ningn lugar a go.95
This statement reflects what Kathleen
Esta declaracin refleja lo que Kathleen
Erndl refers to as the relentless exaltation of the Erndl se refiere como a la exaltacin
material world of monistic Shkta bhakti.96
implacable del mundo material de monistic
Shkta bhakti.96
Love, devotion, and surrender are important
El amor, el lealtad, y la rendicin son temas
themes but are never divorced from a desire for importantes, pero nunca son divorciados de un
material fulfillment. In the Dev cult, the line
deseo de la realizacin material. En el culto
between interior devotion and disinterested Dev, la lnea entre lealtad interior y lealtad
devotion or between the transcendental and the desinteresado o entre el transcendental y los
pragmatic aspects of religion is not clearly
aspectos pragmticos de la religin no es
drawn. The worship of the Goddess has many claramente dibujada. La adoracin de la Diosa
rewards, ranging from good health and
tiene muchas recompensas, en los lmites de
enjoyment of family relationships to peace of
salud buena y placer de relaciones de familia a la
mind to ultimate liberation.97
tranquilidad de nimo a la liberacin 97 ltima
Ms devotees, then, follow the example
Los devotos de M's, entonces, siguen el
and teaching of her model devotee, Bhaiji. At the ejemplo y la enseanza de su devoto modelo,
time of Bhaijis passing in 1937, he had
Bhaiji. En el momento del paso de Bhaiji en
assembled a list of twelve special directions to 1937, l haba reunido una lista de doce
the devotees of M, which the devotees should direcciones especiales a los devotos de M,
always remember.98 These were issued as a
que los devotos siempre deberan recordar. 98
leaflet in 1958 in Calcutta and as a booklet,
stos fueron publicados como un prospecto en
Dwadash Pradeep, or The Twelve Lights, on the 1958 en Calcuta y como un folleto, Dwadash
occasion of Ms birthday celebration in 1962. Pradeep, o Las Doce Luces, con motivo de la
Bhaijis first and foundational direction is this: celebracin de cumpleaos Ms en 1962. La
M is the visible embodiment of the thought
direccin primera y foundational de Bhaiji es
image which is perceived while taking the name esto: M es la encarnacin visible de la imagen
of God [Bhagavn] or Ishwara. If established in de pensamiento que es percibida tomando el
the firm belief that Her physical form, actions, nombre de Dios [Bhagavn] o Ishwara. De ser
and playful moods are all supernatural and
establecido en la conviccin que Su forma fsica,
extraordinary, one can in ones thought, feelings acciones, y humores juguetones son todos
and actions, venerate Her as the object of ones sobrenaturales y extraordinarios, uno puede en el
adoration. Having enshrined her lotus feet in the pensamiento de alguien, sentimientos y acciones,

heart, the need will not arise for any other

support in the path of salvation.99

venerarla como el objeto de la adoracin de

alguien. Habiendo venerado sus pies de loto en
el corazn, la necesidad no se levantar para
ningn otro apoyo en el camino de salvacin 99

Did M agree with Bhaijis assessment,

Estuvo de acuerdo M con la evaluacin
or did she believe, as she often told her devotees, de Bhaiji, o crey ella, ya que ella a menudo
that she was whoever or whatever you think I deca a sus devotos, que era quienquiera o todo
am?100
lo que usted crea que soy? 100
M on Her Ll of Sdhana
M en Su Ll de Sdhana
The biographers of nandamay M
Los bigrafos de nandamay M
clearly intend the phrase ll of sdhana to
claramente quieren la frase ll de sdhana
establish M as divine, maintaining that M,
para establecer M como divino, manteniendo
unlike an extraordinary person, such as a yogini que M, a diferencia de una persona
or even a siddha, went through the motions of extraordinaria, como un yogini o hasta un
spiritual practice for the sake of her devotees,
siddha, pas por los movimientos de la prctica
although she had nothing to attain. I assumed
espiritual por sus devotos, aunque ella no tuviera
Ms later biographers, such as Bithika Mukerji nada para alcanzar. Asum Ms los bigrafos
and Alexander Lipski, coined the phrase and that posteriores, como Bithika Mukerji y Alexander
M herself had never claimed that she was of
Lipski, acuaron la frase y que M ella misma
divine origin. Neither Bhaiji nor Gurupriya
nunca haba afirmado que ella era del origen
Dev, Ms early biographers both of whom met divino. Ni Bhaiji ni Gurupriya Dev, Ms
M right after this period, use the phrase. They bigrafos tempranos ambos de los que
simply recount the amazing yogic
encontraron el derecho M despus de este
activities101 of the years in Bajitpur. Bhaiji
perodo, usan la frase. Ellos simplemente
does speak in general about Mother and Her
cuentan las actividades yogic asombrosas 101
Lila, referring to his conviction that Ms life de los aos en Bajitpur. Bhaiji realmente habla
was a mere Ll, or play, that she had no
en general sobre La madre y Su Lila,
attachments and no desires.102 However, this is refirindose a su conviccin que la vida Ms era
not the primary theme of his work.
mero Ll, o juego, que ella no tena ningunos
accesorios y ningunos deseos 102 sin Embargo,
esto no es el tema primario de su trabajo.
The first volume of Bithika Mukerjis
El primer volumen de la biografa
spiritual biography, From the Life of Sri
espiritual de Bithika Mukerji, De la Vida de Sri
nandamay M, published in 1970,
nandamay M, publicado en 1970,
systematically introduces the concept of the Ll sistemticamente introduce el concepto del Ll
of sdhana for the first time. In her chapter,
de sdhana por primera vez. En su captulo,
Bajitpur: The Lila of Sdhana, she quotes M Bajitpur: Lila de Sdhana, ella cita M: Un
as saying: One day in Bajitpur I went to bathe da en Bajitpur fui para baarme en una charca
in a pond near the house where we lived. While I cerca de la casa donde vivimos. Mientras yo
was pouring water over my body, the kheyla
verta el agua sobre mi cuerpo, el kheyla de
suddenly came to me, How would it be to play repente vino a m, Como lo iba para deber
the role of a sdhakaV And so the Ll (play)
desempear el papel de un sdhakaV Y entonces
began.103 Mukerji goes to describe Ms yogic el Ll (juego) comenz. 103 Mukerji van para
trances and movements, interjecting the
describir Ms yogic trances y movimientos,

following interpretation: At Bajitpur, in the

privacy of her cottage nandamay M enacted
the role of a sdhaka to perfection. It is to be
called a role because even in this she remained
self-sufficient, looking to nothing or nobody
outside herself. It was in the nature of a
manifestation rather than an achievement.104

interponiendo la interpretacin siguiente: En

Bajitpur, en la intimidad de su casita de campo
nandamay el M decret el papel de un
sdhaka a la perfeccin. Debe ser llamado un
papel porque hasta en esto ella permaneci
autosuficiente, no contemplando nada o a nadie
fuera de ella. Estaba en la naturaleza de una
manifestacin, ms bien que un logro. 104
I began to wonder how Ms devotees
Comenc a preguntarme como los
developed the conviction that M had never
devotos Ms desarrollaron la conviccin que
performed sdhana, that she had no birth and
M nunca haba realizado sdhana, que ella no
death and had nothing to attain. Was this a
tena ningn nacimiento y muerte y no tena
reflection of a Hindu trend from the time of
nada para alcanzar. Era esto una reflexin de
Chaitanya to establish that ones master was
una tendencia hind a partir del tiempo de
greater than any other by claiming that he or she Chaitanya para establecer que el maestro de
was perfect rather than perfected? Did Ms use alguien era mayor que alguno otro afirmando
of the term Ll refer to something more than the que l o ella eran perfectos, ms bien que
Advaitic truth that we are all the deathless Self? perfeccionados? El uso Ms del trmino Ll
I began by examining Ms famous statement to se refieren a algo ms que la verdad de Advaitic
Paramahamsa Yogananda, mentioned in chapter que somos todo el inmortal M? Comenc
3, which is included in nearly every publication, examinando Ms declaracin famosa a
video, or film of M.
Paramahamsa Yogananda, mencionado en el
captulo 3, que es incluido en casi cada
publicacin, vdeo, o pelcula de M.
Father, there is little to tell. My
Padre, hay poco para contar. Mi
consciousness has never associated itself with conocimiento nunca se ha asociado con este
this temporary body. Before this body came on cuerpo temporal. Antes de que este cuerpo
this earth, Father, I was the same. As a little viniera a esta tierra, Padre, Yo era el mismo.
girl, I was the same. This body grew into
Como una nia, Yo era el mismo. Este cuerpo
womanhood, but still I was the same. When se convirti en mujeres, pero todava Yo era el
the family in which this body had been born
mismo. Cuando la familia en la cual este cuerpo
made arrangements to have this body married, I haba nacido hizo preparativos para hacer casar
was the same. And Father, in front of you now, con este cuerpo, Yo era el mismo. Y Padre,
I am the same. Even afterward, though the
delante de usted ahora, Soy el mismo. Incluso
dance of creation changes around me in the hall despus, aunque el baile de creacin me cambie
of eternity, I shall be the same.105
de sitio en el pasillo de eternidad, Ser el
mismo. 105
From the point of view of the Upanishads
Desde el punto de vista de Upanishads y
and Advaita Vedanta, this statement could
Advaita Vedanta, esta declaracin podra afirmar
simply assert, I am That. I am not this body. I simplemente, Soy Esto. No soy este cuerpo.
am the eternal, changeless Brahman, the truth Soy el Bracmn eterno, invariable, la verdad
sought by all jnna yogis. Countless yogis and buscada por todos los yoguis jnna. Los yoguis
saints have come to this realization, through
innumerables y los santos han venido a esta
spiritual practice. Had nandamay Ms
realizacin, a travs de la prctica espiritual.
devotees, in their earnest desire to see her as
Tena nandamay Ms devotos, en su deseo
beyond the extraordinary, misinterpreted her serio de verla como ms all del

words?

extraordinario, interpretaron mal sus palabras?

Alexander Lipski, in The Life and
Alexander Lipski, en La Vida y la
Teaching of Sri nandamay M, more strongly Enseanza de Sri nandamay M, ms
asserts that M herself said she had nothing to fuertemente afirma que M ella misma dijo que
attain, quoting M as saying, Let me tell you
ella no tena nada para alcanzar, citando M,
what I am, I have been from my infancy. But
Dejado m decirle cual soy, he sido de mi
when the different stages of sdhana were being infancia. Pero cuando las etapas diferentes de
manifested through this body there was
sdhana estaban siendo manifestadas por este
something like superimposition of ajnna
cuerpo haba algo como la superimposicin del
(ignorance). But what sort of ajnna was that? It ajnna (ignorancia). Pero qu clase de ajnna
was really jnna (knowledge) masquerading as era esto? Era realmente jnna (conocimiento)
ajnna.106
masquerading como ajnna.106
Again, Ms use of the phrase
Otra vez, el uso de M's de la frase la
superimposition of ignorance could be
superimposicin de la ignorancia podra sealar
pointing to her realization I am That, which a su realizacin Soy Esto, que ha sido
has been misinterpreted by zealous devotees to interpretado mal por devotos entusiastas para
mean that she never needed to do sdhana to
significar que ella nunca tena que hacer
realize it, that she was beyond the
sdhana para realizarlo, que ella era ms all
extraordinary from the beginning.
del extraordinario desde el principio.
Superimposition theory, or vivartavda,
La teora de superimposicin, o
was put forth in the tenth century by
vivartavda, fue echada en el dcimo siglo por
Shankarchrya and further refined by his
Shankarchrya y adelante refinada por sus
followers such as Sureshvara. Eliot Deutsch
seguidores, como Sureshvara. Eliot Deutsch lo
describes it as the Advaitin notion that ignorance describe como la nocin de Advaitin que la
(ajna) is the superimposition [adhysa or
ignorancia (ajna) es la superimposicin
adhyropa] on the Self (tman, Brahman) of
[adhysa o adhyropa] en el M (tman,
what does not properly belong to the Self
Bracmn) de lo que no pertenece correctamente
(finitude, change) and the superimposition on the al M (finitude, cambio) y la superimposicin en
non-self of what does properly belong to the Self el no m de lo que realmente pertenece
(infinitude, eternality).107 In other words, It is correctamente al M (infinidad, eternality). 107
the notion of that in something which is noten Otras palabras, Es la nocin de esto en algo
that.108 Thus, in Ms quote, we can see how que no es - esto. 108 As, en la cotizacin de
she could be interpreted as saying, Although I M's, podemos ver como ella podra ser
(and you, for that matter) am the eternal Self
interpretada diciendo que, Aunque yo (y usted,
(tman/Brahman), because of the nature of this en realidad) sea el eterno M (tman/Brahman),
transitory world, there was a superimposition of debido a la naturaleza de este mundo transitorio,
ignorance and I (like you) had forgotten who I haba una superimposicin de la ignorancia y yo
was and needed to remember through spiritual (como usted) haba olvidado a quin yo era y
practice. However, Lipski goes on to relate
tena que recordar a travs de la prctica
more of the conversation between M and
espiritual. Sin embargo, Lipski contina a
devotees that took place in May, 1941, and was relacionar ms de la conversacin entre M y
published for the first time in Mother as Seen by devotos que ocurrieron en el mayo de 1941, y
Her Devotees in 1956. M is quoted as saying to fueron publicados por primera vez en la Madre
A. K. Datta Gupta, Professor Shyama Charan
como Visto por Sus Devotos en 1956. M es
Babu, and Jiten Babu, When the different stages citado a A. K. Datta Gupta, el Profesor Shyama

of sdhan were being manifested through this Charan Babu, y Jiten Babu, Cundo las etapas
body, what a variety of experiences I then had! diferentes de sdhan estaban siendo
One day I distinctly got the command: From manifestadas por este cuerpo, qu variedad de
today you are not to bow down to anybody. I experiencias yo entonces tena! un da
asked my invisible monitor: Who are you? Theclaramente consegu la orden: De hoy usted no
reply came:Your Shakti (power). I thought that deben doblarse abajo a nadie. Pregunt a mi
there was a distinct Shakti residing in me and
monitor invisible: Quines son usted? La
guiding me by issuing commands from time to respuesta vino: Su Shakti (poder). Yo crea que
time. Since all this happened at the stage of
haba Shakti distinto que reside en m y me
sdhana, jndna was being revealed in a
dirige publicando rdenes de vez en cuando. Ya
piecemeal fashion. The integral knowledge
que todo esto pas en la etapa de sdhana, el
which this body was possessed of from the very jndna estaba siendo revelado de una moda poco
beginning was broken, as it were, into parts and sistemtica. El conocimiento integral del cual
there was something like the superimposition of este cuerpo fue posedo a partir del mismo
ignorance. After some time I again heard the principio estuvo roto, como era, en partes y
voice within myself which told me: Whom do haba algo como la superimposicin de
you want to make obedience to? You are
ignorancia. Despus de algn tiempo otra vez
everything. At once I realized that the Universe o la voz dentro de m que me dije: A quin
was all my own manifestation. Partial
quiere usted hacer la obediencia? Usted es todo.
knowledge then gave place to the integral, and I Inmediatamente realic que el Universo era toda
found myself face to face with the One that
mi propia manifestacin. El conocimiento
appears as many. It was then that I understood parcial entonces dio lugar a la integral, y me
why I had been forbidden for so long to bow to encontr cara a cara con El que que aparece tan
anybody.109
muchos. Precisamente entonces entend por qu
yo haba estado prohibido para tan mucho
tiempo para doblarme a alguien 109
If we interpret the integral knowledge
Si interpretamos el conocimiento
which this body was possessed of from the very integral del cual este cuerpo fue posedo a partir
beginning as referring to this lifetime, M is
del mismo principio como refirindose a esta
implying that she consciously veiled herself for vida, M implica que ella conscientemente se
the sake of her devotees. This impression is
vel por sus devotos. Esta impresin es
confirmed in other sources. Anil Ganguli, in
confirmada en otras fuentes. Anil Ganguli, en
nandamay M: The Mother Bliss-incarnate, nandamay M: La Madre encarnada por la
supports his conviction that the Supreme Truth Felicidad, apoya su conviccin que la Verdad
has ever been with her from the beginning110 Suprema ha estado alguna vez con ella desde el
by quoting Ms statement to Gopinath Kaviraj: principio 110 cotizando la declaracin de M's
Look, in the case of a sdhaka there is aspiration a Gopinath Kaviraj: Mire usted, en caso de un
towards a goal. But here [meaning herself], there sdhaka hay aspiracin hacia un objetivo. Pero
is no question of goal or no goal, of aim or
aqu [sentido ella misma], no hay ninguna
aimlessness. Every artery, vein and nerve, their pregunta del objetivo o ningn objetivo, de
functioning and vibration are clearly seen, just as objetivo o falta de objetivo. Cada arteria, vena y
when somebody in a dark room holds a lamp in nervio, su funcionamiento y vibracin son
his hand and throws light on objects one by one- claramente vistos, como cuando alguien en un
exactly like this. But, for the sdhaka who is still cuarto oscuro sostiene una lmpara en su mano y
on the path, it is impossible to perceive in this aclara objetos un por un - exactamente como

matter. He has to advance by overcoming

various kinds of obstacles. Baba, here, there is
no question of this. Here, the artery is myself,
the vein is myself, the functioning myself and
the observer myself. Of course, when saying
myself, it is because some word has to be
used. Here change or changelessness,
concentration or abeyance of activities-there is
simply no question of all these. Baba, here
everything is perfectly open and unconditioned.
111

esto. Pero, para el sdhaka quin todava est en

el camino, es imposible percibir en este asunto.
l tiene que avanzar venciendo varias clases de
obstculos. Baba, aqu, no hay ninguna pregunta
de esto. Aqu, la arteria es, la vena es, el
funcionamiento yo mismo y el observador yo
mismo. Por supuesto, dicindome, es porque
alguna palabra tiene que ser usada. Aqu
cambian o invariable, la concentracin o el
desuso de actividades all no son simplemente
ninguna pregunta de todos stos. Baba, aqu todo
est absolutamente abierto y no condicionado.
111

Similarly, the diary of A. K. Datta

Gupta reveals the following statement from
M:

Del mismo modo, el diario de A. K.

Datta Gupta revela la declaracin siguiente de
M:

I may tell you that this body has not followed

Puedo decirle que este cuerpo no ha seguido slo
only one particular line of sdhana but has
una lnea particular de sdhana , pero ha
passed through all the different varieties of
pasado por todas las variedades diferentes de
practices referred to by the sages of ancient
prcticas mandadas a por los sabios de la
times. This body has successfully gone through antigedad. Este cuerpo ha pasado con xito por
ndma sdhana, hatha yoga with its various
ndma sdhana, hatha yoga con su vario sanas,
sanas, and through all diverse other yogas, one y por todos otros yoga diversos, uno tras otro. A
after another. In order to attain a particular stage fin de alcanzar una etapa particular a lo largo de
along one of those lines of sdhana, an ordinary una de aquellas lneas de sdhana, un individuo
individual may have to be born again and again, ordinario debera nacer una y otra vez, pero en
but in the case of this body, it was a matter of a caso de este cuerpo, era un asunto de unos
few seconds. Moreover, the different forms of segundos. Adems, las formas diferentes de
sdhana that this body has been seen to practice, sdhana que se ha visto que este cuerpo practica,
were not meant for this body; they were meant no fueron destinadas para este cuerpo; ellos se
for you all.112
supusieron para todos 112 ustedes
This claim is elaborated on in a
Esta reclamacin es elaborada en una
remarkable conversation also recorded by Datta conversacin notable tambin registrada por
Gupta between M and Professor Sudhir Gopal Datta Gupta entre M y el Profesor Sudhir Gopal
Mukherji, which took place in 1949, first
Mukherji, que ocurri en 1949, primero
published in nanda Vrt in Bengali in 1953, publicado en nanda Vrt en bengal en 1953,
and republished in English in 1990. M is
y republic en ingls en 1990. M responde a la
responding to Mukherjis request to hear how solicitud de Mukherji para or como
exactly the first manifestations of Guru-power exactamente las primeras manifestaciones del
took place within you.113
poder del Gur ocurrieron dentro de usted. 113
First of all let me tell you: this body is exactly En primer lugar djeme decirle: este cuerpo es
the same now as it was in childhood. There is no exactamente el mismo ahora como estaba en la
such thing as an initial or a subsequent state for infancia. No hay ninguna tal cosa como una
this body. I am saying this while sitting on the inicial o un estado subsecuente para este cuerpo.

banks of holy Ganga! (Everybody laughs

heartily.) Nevertheless, a play of sdhana did
take place for this body: for some time it
assumed the role of sdhaka and all the
conditions and stages that are traversed by a
sdhaka were fully manifested in this body.114

Digo esto sentndome en las orillas de Ganga

santo! (Cada uno se re cordialmente.) Sin
embargo, un juego de sdhana realmente ocurri
para este cuerpo: durante algn tiempo esto
asumi el papel de sdhaka y todas las
condiciones y etapas que son cruzadas por un
sdhaka fueron totalmente manifestados en este
cuerpo 114
M goes on to speak about her states of
M contina a hablar sobre sus estados
hhdva during krtan at Ashtagrama.
de hhdva durante krtan en Ashtagrama.
But if people become immersed in ecstatic
Pero si la gente se hace sumergida en la
emotion while singing krtan, this is of a
emocin extasiada cantando krtan, esto es de
different nature because it is connected with
una naturaleza diferente porque est relacionada
kriya (action) and hence there is a touch of
con el kriya (accin) y de ah hay un poco de
worldliness about it. But this bodys condition mundanera sobre ello. Pero la condicin de este
was not due to any kriy. So worldliness was
cuerpo no era debido a ningn kriy. Entonces la
excluded in this case. Furthermore, the
mundanera fue excluida en este caso. Adems,
experience of ananda was somewhat different-of la experiencia de ananda era algo diferente - de
its own right.115
su propio derecho 115
Next M talks about her svadksh. In
Despus M habla de su svadksh. En
response to Mukherjis request to describe the respuesta a la solicitud de Mukherji de describir
guru from whom she received dksh, M says, I al gur de quien ella recibi dksh, M dice,
can say that the tm is in fact the Guru, in
puedo decir que el tm es de hecho el Gur, en
other words, this body is itself this bodys Guru. otras palabras, este cuerpo es el Gur de este
Furthermore, about Pj I always say that when cuerpo. Adems, sobre Pj siempre digo que
a particular Deity is to be worshipped, this
cuando una Deidad particular debe ser adorada,
particular Deity emerges from this body and
esta Deidad particular surge de este cuerpo y
after being worshipped disappears again into this siendo adorado desaparece otra vez en este
body. Thus you can infer something similar in cuerpo. As usted puede deducir algo similar en
the case of the Guru.116
caso del Gur 116
In conclusion, Mukherji says to M,
Para concluir, Mukherji dice a M,
Kusum Brahmachari says your sdhana was no Kusum Brahmachari dice que su sdhana no
real sdhana because all the obstacles and
era ningn verdadero sdhana porque todos los
difficulties that arise from within us when we set obstculos y las dificultades que se levantan
out to practise sdhana were nonexistent in your desde dentro nosotros cundo intentamos
case, to which M replies, Why should this be practicar sdhana eran inexistentes en su caso,
so? When the play of sdhana commenced
a que M contesta, Por qu debera esto ser as?
within this body, did it not live with a good
Cundo el juego de sdhana comenz dentro de
number of people? This body resided in the
este cuerpo, no vivi esto con un buen nmero
midst of Bholanths large family. Every type of de la gente? Este cuerpo residi en medio de la
work was performed by this body. But when this familia grande Bholanths. Cada tipo del
body played the role of a sdhaka, it assumed trabajo fue realizado por este cuerpo. Pero
every detail necessary for each particular
cuando este cuerpo desempe el papel de un
sdhana. For instance, marks on the forehead
sdhaka, esto asumi cada detalle necesario para
like tilak, svarpa, tripundra, all appeared one cada sdhana particular. Por ejemplo, seales en

by one. About the sanas [yogic postures]

la frente como tilak, svarpa, tripundra, todos
that formed spontaneously I have already told aparecieron uno tras otro. Sobre el sanas
you previously. Some people spend a lifetime in [yogic posturas] que se form espontneamente
acquiring the art to perform one such asana to le he dicho ya antes. Algunas personas gastan
perfection. But when this body became a
una vida en la adquisicin del arte para realizar
sdhaka, it was seen that one asana after another un tal asana a la perfeccin. Pero cuando este
was executed and each of them to perfection. All cuerpo se hizo un sdhaka, se vio que un asana
your questions have now been replied to.117
despus de que el otro fue ejecutado y cada uno
de ellos a la perfeccin. Han contestado ahora a
todas sus preguntas
Finally, in the second volume of
Finalmente, en el segundo volumen de
Svakriya Svarasamrita, BrahmachRin
Svakriya Svarasamrita, BrahmachRin el
Chandan relates the following conversation
Chandan relaciona la conversacin siguiente
between M and Gopinath Kaviraj:
entre M y Gopinath Kaviraj:
GOPINATH KAVIRAJ: M, all these behaviors GOPINATH KAVIRAJ: M, todos estos
and sdhana of yours which
comportamientos y sdhana suyo que
followed in order and system were just abhinai seguido en pedido y sistema eran slo abhinai
[a dramatic performance], isnt it so? M: Well, [un rendimiento dramtico], no es esto as? M:
as Bhagavn plays. Indeed, here, the happenings Bien, ya que Bhagavn juega. En efecto, aqu,
are as He in Himself.118
These statements los acontecimientos son como l en l 118
of M were not isolated remarks but part of a
Estas declaraciones de M no fueron
body of such statements in answer to questions aisladas comentarios, pero parte de un cuerpo de
about her sdhana. Thus, we must conclude that tales declaraciones en la respuesta a preguntas
the concept of the Ll of sdhana was not
sobre su sdhana. As, debemos concluir que el
constructed by Ms spiritual biographers but
concepto del Ll de sdhana no fue construido
developed out of her own self-description. When por bigrafos espirituales Ms, pero se
M said to Paramahamsa Yogananda, My
desarroll de su propia autodescripcin. Cuando
consciousness had never associated with this
M dijo a Paramahamsa Yogananda, Mi
temporary body, she was actually setting herself conocimiento nunca se haba asociado con este
apart and maintaining Self-realization from
cuerpo temporal, ella realmente se separaba y
birth. She described the years between 1918 and mantena la Autorealizacin desde el nacimiento.
1924 as years in which she temporarily forgot Ella describi los aos entre 1918 y 1924 como
her complete identification with the Self in order aos en los cuales ella temporalmente olvid su
to go through the motions of spiritual practice identificacin completa con el M a fin de pasar
for the edification of her devotees, manifesting por los movimientos de la prctica espiritual
the perfect sdhaka for them. By the end of para la edificacin de sus devotos, manifestando
the Ll of sdhana, it is implied, M had
sdhaka perfecto para ellos. Hacia el final del
remembered who she was.
Ll de sdhana, es implicado, M haba
recordado a quin ella era.
M on Her State and on Herself as

M en Su estado y en Ella como Divino

Divine
After I concluded that it was M herself
Despus de que conclu que era M ella
who generated and sustained the concept of the misma quin gener y sostuvo el concepto de

ll of sdhana I decided to look for other

ll de sdhana decid buscar otras
statements made by M about her state and her declaraciones hechas por M sobre su estado y
identity. In an issue of nanda Vrt, M alludes su personalidad. En una cuestin de nanda
to her spiritual power: Just now something else Vrt, M alude a su poder espiritual: Ahora
comes to my kheyla, so I shall tell you about it. mismo algo ms viene a mi kheyla, entonces le
Quite often nobody was allowed to touch this
dir sobre ello. Completamente a menudo a
body. But the reason for this restriction was not nadie le permitieron tocar este cuerpo. Pero la
understood by people. This was enforced
razn de esta restriccin no fue entendida por la
because they did not possess the power to bear gente. Esto fue hecho cumplir porque ellos no
it.119
poseyeron el poder de llevarlo. 119
She goes on to describe an incident in
Ella contina a describir un incidente en
which a young man came to touch her feet and el cual un joven vino para tocar sus pies y rezar
pray for a son. Although this was forbidden at por un hijo. Aunque esto estuviera prohibido
the time, he did so and at once fell down
entonces, l hizo as y inmediatamente se cay
unconscious and therefore could not offer his
inconsciente y por lo tanto no poda ofrecer sus
mental prayers while touching my feet. After rezos mentales tocando mis pies. Despus de
more than an hour, he regained consciousness ms de una hora, l recobr el conocimiento y
and even though he had been unable to pray for aunque l hubiera sido incapaz de rezar por un
a son as planned, yet because it had been in his hijo como planeado, an porque haba estado en
mind while touching me, he later did have
su mente tocndome, l ms tarde tena nios.
children.120 This matter-of-fact confession of 120 Esta confesin normal de su propio poder
her own power is reminiscent of a comment
recuerda un comentario hecho por Malini-Di.
made by Malini-Di.
M usually behaved with us in a normal
M por lo general se comportaba con nosotros
manner, a human manner. Because once an
en una manera normal, una manera humana.
incident occurred and somebody said, But, M Como una vez que un incidente ocurri y alguien
you know everything! So M said, If I start
dijo, Pero, M usted sabe todo! Entonces M
dealing with you people like this, you will not be dijo, Si comienzo a tratar con usted la gente
able to stay. M was saying that if M let us
como esto, usted no ser capaz de quedarse. M
know she was reading every one of our thoughts deca que si M nos avisan ella lea cada uno de
and revealing it, it would be very difficult for us nuestros pensamientos y lo revelaba, sera muy
to stay.121
difcil para nosotros quedarse 121
M appears to be saying here that she
M parece decir aqu que ella
consciously veiled her power in order to protect conscientemente vel su poder a fin de proteger
her devotees and normalize their relationship. a sus devotos y normalizar su relacin.
In the second volume of Mtri Vni,
En el segundo volumen de Mtri Vni,
nanda Svarupin, or M on Herself, there nanda Svarupin, o M en Ella, hay treinta
are thirty statements by M about herself, taken declaraciones de M sobre ella, tomada de cartas
from letters dictated to her devotees in response dictadas a sus devotos en respuesta a peticiones
to requests for personal guidance. The first
de la direccin personal. La primera declaracin
statement in this section is, Solely for you all is en esta seccin es, nicamente para todos
indeed everything that this body says or does-its ustedes en efecto es todo que este cuerpo dice o
actions, movements, its going hither and thither. hace - sus acciones, movimientos, su que va aqu
Whatever is done for your sake through this
y all. Independientemente de lo que es hecho
body at any time, it is you who cause it to
para su bien por este cuerpo en cualquier
happen.122 M intimates here that she has no momento, es usted que hace que esto pase. 122

personal will but has taken birth for the sake of M insinan aqu que ella no tiene ningn
her devotees, in response to their desire for God. personal va, pero haber tomado el nacimiento
por sus devotos, en respuesta a su deseo de Dios.
There are several statements in this
Hay varias declaraciones en esta seccin
section in which M talks about herself in
en la cual M habla de ella en la relacin a sus
relationship to her devotees. In the following,
devotos. En el siguiente, M alude a su divinidad
M alludes to her divinity as it manifests in her ya que esto se manifiesta en su omnipresencia y
omnipresence and oneness with her devotees: unidad con sus devotos: Dondequiera que ellos
Wherever they may be, this body is with them at puedan ser, este cuerpo est con ellos siempre.
all times. This body does not know how to serve Este cuerpo no sabe como servir a cada uno slo
everybody-only what may come about
lo que puede ocurrir espontneamente en
spontaneously at any time: what little they can cualquier momento: lo que poco ellos pueden ser
get done by regarding this small child as their hechos por la consideracin de este pequeo
very own, by their love and respect for her while nio como su muy propio, por su amor y respeto
giving satsang and sdhusang. Here the door a ella dando satsang y sdhusang . Aqu la
is always open; without any hesitation let them puerta siempre est abierta; sin cualquier
come whenever they feel like it.123
vacilacin les dejan venir siempre que ellos
parezcan a ello 123
In response to a devotees concern that
En respuesta a la preocupacin de un
M might have dropped him, M says, For devoto que M podra haberle "dejado caer", M
M the question of taking on or dropping anyone dice, Para M la pregunta de tomar o caerse
does not arise. For M there is taking on in
cualquiera no se levanta. Para M all 'toma' en
dropping and dropping in taking on. At all 'cada' y 'cada' en tomando. Siempre y en todas
times and under all circumstances, in inspiration las circunstancias, en la inspiracin y en la
and in dryness, M is, remains and ever will
sequedad, M es, permanece y alguna vez
remain with everyone.124 In response to
permanecer con cada uno. 124 en Respuesta a
another letter, M hints at her divinity in her
otra carta, M insina a su divinidad en su
expression of her complete identification with expresin de su identificacin completa con su
her devotee. She says, Your sorrow, your pain, devoto. Ella dice, Su pena, su dolor, su agona
your agony is indeed my sorrow. This body
en efecto es mi pena. Este cuerpo entiende todo.
understands everything.125 Finally, M
125 Finalmente, M responde a una carta en la
responds to a letter in which a devotee has asked cual un devoto ha preguntado sobre su salud,
about her health, chastising him for thinking of castigndole de pensar en ella como separada de
her as separate from him. She says, The word l. Ella dice, La palabra "usted" est siendo
you is being used because you differentiate
usada porque usted distingue entre "mo" y
between mine and thine. The idea that there thine. La idea que hay "mina" y thine es de
is mine and thine is in fact your illness. In hecho su enfermedad. En la relacin entre el
the relationship between the Lord and His
Seor y Su criado eterno, sin embargo, no hay
eternal servant, however, there is no such thing ninguna tal cosa como "mo" y "thine". 126 est
as mine and thine.126 It is clear in this case claro en este caso que M se identifica como el
that M is identifying herself as the Lord who is Seor que es un con su devoto. Las dos ltimas
one with her devotee. The last two statements declaraciones sealan a M como Dios que
point to M as God who considers all, devotee considera todos, devoto y no devoto igualmente,
and nondevotee alike, as her children. In one she como sus nios. En uno ella dice, El tm de
says, The tm of this body is everyones
este cuerpo es tm de todo el mundo. No puede

tm. It cannot be that anybody, anywhere, is ser que alguien, en todas partes, no es Ms muy
not Ms very own.127
propio. 127
Another source of self-referential
Otra fuente de declaraciones autode
statements is the transcribed satsangs. Some
referencia es satsangs transcrito. Algunas
statements refer to Ms state of consiousness. In declaraciones se refieren al estado Ms de
Kankhal in November, 1981, during the last
consiousness. En Kankhal en el noviembre de
Samyam Vrata before Ms mahsamdhi, a
1981, durante ltimo Samyam Vrata antes Ms
devotee asked M how she managed to keep her mahsamdhi, un devoto pregunt a M como
hair so beautiful and black. After talking at
ella logr guardar su pelo tan hermoso y negro.
length about her disinterest in her appearance
Despus de hablar con mucho detalle de su
during the years when she was involved in the desinters de su aspecto durante los aos cuando
Ida of sdhana M said, One day Udas was ella estuvo implicada en Ida de sdhana M
combing my hair. After touching it, accidentally dijo, un da Udas peinaba mi pelo. Despus de
her hand touched her lips and she tasted some tocarlo, por casualidad su mano toc sus labios y
sweetness on her hand. She thought, What is ella prob algn dulzor en su mano. Ella
this? How are my hands sweet? I did not eat or pensaba, Qu es esto? Cmo son dulces mis
touch anything sweet. Then she remembered manos? No com o toqu nada dulce. Entonces
that she had touched my hair. She said, M yourella record que haba tocado mi pelo. Ella dijo,
hair is sweet. How could I know? Also in those M su pelo es dulce. Cmo podra yo saber?
days a lot of ants crept over my body perhaps
Tambin en aquel tiempo muchas hormigas se
only due to the sweetness in the body. I didnt arrastraron sobre mi cuerpo quizs slo debido al
care. They became my companions. They started dulzor en el cuerpo. No me preocup. Ellos se
living on my body under the clothes. This body hicieron mis compaeros. Ellos comenzaron a
was shelter for them. This body never combed vivir de mi cuerpo bajo la ropa. Este cuerpo era
the hair. But even then they were never matted. el refugio para ellos. Este cuerpo nunca pein el
They remained beautifully arranged, as if they pelo. Pero hasta entonces ellos nunca fueron
were combed, each and every fibre separate. enmaraados. Ellos permanecieron
The color is due to its sweetness. Even inside the maravillosamente arreglados, como si ellos
mouth so many times I felt that sweetness. I do fueron peinados, todos y cada fibra separada.
not say all these things to anyone. Now that you El color es debido a su dulzor. Incluso dentro de
raised this question, I am giving you the
la boca tantas veces sent aquel dulzor. No digo
details.128
todas estas cosas a cualquiera. Ahora que usted
levant esta pregunta, le doy los detalles 128
There are many examples of Ms
speaking about her state of unity awareness in
the satsang tapes. For example, in Pilani during
the Samyam Vrata in November 1962, M says,
One thing more. As far as this body is
concerned, everybody belongs to her, as
everyone is the soul only. Therefore this body
says that she does not talk with others, she
does not go to others house, does not eat
things given by others, nor does she look at
others as there are no others for her. It is
He only everywhere, nothing else. That is what

Hay muchos ejemplos de Ms que habla

sobre su estado de la conciencia de unidad de las
cintas de satsang. Por ejemplo, en Pilani durante
el Samyam Vrata en el noviembre de 1962, M
dice, Una cosa ms. Por lo que este cuerpo est
referido, cada uno pertenece a ella, ya que cada
uno es el alma slo. Por lo tanto este cuerpo dice
que ella no habla con "otros", ella no va a la casa
"del otro", no come cosas dadas por "otros",
tampoco ella mira "a otros" ya que no hay
ningunos "otros" para ella. Esto no est l
slo en todas partes, nada ms. Es lo que este

this body thinks and what she thinks is right.

That is the reason why she does not hesitate to
talk irrelevantly. Whether the other thinks
alike or not, she thinks all to be her own.129

cuerpo piensa y lo que ella piensa es correcto. Es

la razn por qu ella no duda en hablar
irrelevantemente. Si "el otro" piensa igualmente
o no, ella piensa que todos son ella propio 129

In another conversation during the

En otra conversacin durante el Samyam
Samyam Vrata in Brindavan in November 1967, Vrata en Brindavan en el noviembre de 1967,
M says, If somebody asks this body if there is M dice, Si alguien pregunta a este cuerpo si hay
any difference whether a person speaks or not or cualquier diferencia si una persona habla o no o
whether a person sits with closed eyes or open si una persona se sienta con ojos cerrados u ojos
eyes, for me there is no difference at all. I am
abiertos, para m no hay ninguna diferencia en
silent even when I speak with you. I speak even absoluto. Soy silencioso aun cuando hablo con
when I am silent. Similarly it does not matter if I usted. Hablo aun cuando soy silencioso. De
sit with my eyes closed or open. Whether I speak manera similar no importa si me siento con mis
or not, or whether my eyes are closed or open, I ojos cerrados o abiertos. Si hablo o no, o si mis
am always in meditation.130
ojos estn cerrados o se abren, siempre estoy en
la meditacin 130
There are also examples of Ms alluding
Tambin hay los ejemplos de Ms que
to her identity as divine. In Brindavan in January alude a su personalidad como divino. En
1975, M subtly but directly identifies herself as Brindavan en el enero de 1975, M de manera
Shakti, the Divine Mother: This Shakti is called sutil pero directamente se identifica como
M. That is why the wise person thinks of M in Shakti, la Madre Divina: Este Shakti es llamado
the end and repeats the name til the last breath. M. Por eso la persona sabia piensa en M al
When Bhaiji went to Almora, someone placed final y repite el nombre Til el ltimo aliento.
some prasd in his hand. He uttered the word of Cuando Bhaiji fue a Almora, alguien coloc
M and paced that prasd in his mouth. And that algn prasd en su mano. l pronunci la
was all. He also uttered the word M til the last. palabra de M y marc el paso que prasd en su
Bhaiji was in union with God. Why did he
boca. Y era todo. l tambin pronunci la
utter the name of M? You see, your children go palabra M Til el ltimo. Bhaiji estaba en la
on playing. When they see you they become
unin con Dios. Por qu pronunci l el nombre
restless to come into your arms. You take them de M? Usted ve, sus nios continan a jugar.
in your arms. They suck your milk and go to
Cuando ellos le ven ellos se hacen agitados para
sleep. It is just like that. They see M and go to entrar en sus armas. Usted los toma en sus
sleep in her arms. Her arms give them all
armas. Ellos sorben su leche y van al sueo. Es
comforts. For them there is nothing but M.
justo como esto. Ellos ven M y van para dormir
They obtained M and they got everything. en sus armas. Sus armas dan a todos ellos
He saw pratyaksha (vision) that M was with
comodidades. Para ellos hay solamente M.
him so he called M just as children call when Ellos obtuvieron M y ellos consiguieron todo.
they happen to see their mother. He felt himself l vio el pratyaksha (visin) que M estaba
in Ms union.131
con l as l llam M como los nios llaman
cuando ellos resultan ver a su madre. l se sinti
en la unin 131 Ms
In Suktal at the Samyam Vrata in
November 1961, M says, Then, naturally he

En Suktal en el Samyam Vrata en el

noviembre de 1961, M dice, Entonces,

wants to see the image of his ishta. He even

naturalmente l quiere ver la imagen de su ishta.
desires to recite the Name of M, keeping her l hasta desea recitar el Nombre de M,
picture with him. Does anyone tell him to do all guardando su cuadro con l. Le dice alguien
these things? No, it happens on its own. It comes hacer todas estas cosas? No, esto pasa solo. Esto
naturally. The act of meditation upon the One
viene naturalmente. El acto de la meditacin
whom one likes, calls, and prays to materializes sobre El que a quien le gusta, llama, y reza a se
on its own. Nobody has to show the way or tell materializa solo. Nadie tiene que mostrar el
the method.132
camino o decir el mtodo 132
Ms references to her beyond the
Las referencias de M's a ella ms all
extraordinary states and her divinity are most de los estados extraordinarios y su divinidad
remarkable for their lack of selfconsciousness son las ms notables para su carencia de la
and matter-of-factness. While the body of Ms cohibicin y normales. Mientras el cuerpo de
statements contains only a limited number of
declaraciones Ms contiene slo un nmero
self-revelatory statements of this nature, they are limitado de declaraciones autoreveladores de
unequivocal.
esta naturaleza, ellos son inequvocos.
Ms Humility
Humildad de M's
What is more typical of Ms references
Lo que es ms tpico de referencias Ms
to herself are statements describing herself as a a ella son declaraciones que se describen como
small child and rejecting peoples attributions un pequeo nio y rechazan las atribuciones
of divinity, deflecting them to the God who is de la gente de la divinidad, desvindolos a Dios
One. On the surface these statements reflect
que es El que. En la superficie estas
Ms humility, but in some cases, they seem
declaraciones reflejan la humildad Ms, pero en
coded to reveal her underlying power. For
algunos casos, ellos parecen cifrados para
example, in 1977, M was in Kurukshetra for the revelar su poder subyacente. Por ejemplo, en
celebration of Shivardtri, the night of Lord
1977, M estaba en Kurukshetra para la
Shiva. There were apparently many pandits and celebracin de Shivardtri, la noche de Seor
other religious figures sitting around M. M
Shiva. Haba por lo visto muchos pandits y otras
said, One important thing is there. It is the
cifras religiosas que holgazanean M. M dijo,
greatness of these mahatmas that they give
Una cosa importante est all. Es la grandeza de
respect to this little child. This child does not
estos mahatmas que ellos dan el respeto a este
know reading, writing or singing, anything. Still pequeo nio. Este nio no sabe la lectura, la
they love me and respect me. By giving so much escritura o el canto, algo. De todos modos ellos
respect to this innocent, they are manifesting
me aman y me respetan. Dando tanto respeto a
their own good nature. They are manifesting
este inocente, ellos manifiestan su propia
their own Self.133
naturaleza buena. Ellos manifiestan su propio M
133
On another occasion, which took place in
En otra ocasin, que ocurri en Delhi en
Delhi in 1961, M has just delivered an intricate 1961, M acaba de entregar una conferencia de
forty-five-minute lecture to the president of
un cuarenta y cinco minuto intrincado al
India on the importance of the spiritual life and presidente de India en la importancia de la vida
the difference between bhakti, jndna, and karma espiritual y la diferencia entre bhakti, jndna, y
yoga. She ended the meeting with these words: yoga de karma. Ella termin la reunin con estas
This is what this little child wants to say,
palabras: Esto es lo que este pequeo nio

Pitj I am grateful for the honor and affection quiere decir, Pitj estoy agradecido por el
given by you to this child.134 At some point in honor y afecto dado por usted a este nio. 134
nearly every satsang, M refers to herself as
A algn punto en casi cada satsang, M refiere a
this child. Even in 1980, two years before her ella como este nio. Incluso en 1980, dos aos
mahsamdhi, M responds to a devotees
antes de su mahsamdhi, M responde a la
apparent confession that he did not understand confesin aparente de un devoto que l no
what she had said in the following way: You entendi lo que ella haba dicho del modo
could not understand it? Why? This body talks siguiente: Usted no poda entenderlo? Por
childishly. How can an old person grasp what a qu? Este cuerpo habla de manera infantil.
small child speaks? It is very difficult to make Cmo puede una vieja persona agarrar qu un
out the words of an infant.135
pequeo nio dice? Es muy difcil distinguir las
palabras de un nio. 135
These statements in which M professes
Estas declaraciones en las cuales M
her ignorance and simplicity may be understood profesa su ignorancia y simplicidad pueden ser
in two related ways. First, like a tantric master, entendidas de dos modos relacionados. En
M is speaking at two levels, the most esoteric primer lugar, como un maestro tantric, M habla
of which only a true disciple understands. To the a dos niveles, el ms esotrico de los cuales slo
uninitiated, M might appear simple, but the
un discpulo verdadero entiende. Al no iniciado,
disciple knows her power and benefits from that M podra parecer simple, pero el discpulo sabe
knowledge. Second, according to the Vaishnava su poder y ventajas de aquel conocimiento. En
philosopher Rmanuja, a devotee need only
segundo lugar, segn el filsofo de Vaishnava
recognize the incarnate Lord to be saved. M
Rmanuja, un devoto slo tiene que reconocer
may be challenging people to see beyond her
que el Seor encarnado es salvado. El M puede
presentation as a little child to the profundity desafiar que la gente vea ms all de su
of her being and her teaching. Her emphatic self- presentacin como un pequeo nio a la
presentation as a child may serve as a kind of
profundidad del que es y su enseanza. Su
test of discrimination, in which those who love autopresentacin enftica como un nio puede
and respect this little child are believed to
servir de una especie de prueba de la
qualify for salvation.
discriminacin, en cual aquellos que aman y
respetan a este pequeo nio son credos tener
derecho a la salvacin.
Equally common are conversations in
Igualmente comn son conversaciones en
which a devotee is trying to entrap M into
las cuales un devoto trata de entrampar M en la
admitting that she is God and she is resisting. In admisin que ella es Dios y ella resiste. En
Bangalore in 1979, the following lively repartee Bangalore en 1979, la respuesta ingeniosa
took place between M and a devotee simply
animada siguiente ocurri entre M y un devoto
identified as Baba, or father: BABA: Please simplemente identificado como "Baba", o padre:
straighten our vessels, M.M: Baba, I shall
BABA: Por favor enderece nuestros buques,
carry out your orders, but say what I should do? M.M: Baba, realizar sus pedidos, pero dir
BABA: They say that if M blesses them with qu yo debera hacer? BABA: Ellos dicen que si
her grace, all the obstacles will be removed.M: M los dota de su gracia, todos los obstculos
All the obstacles will go if God blesses them.
sern quitados. M: Todos los obstculos irn si
Everything is smoothed by Him.BABA: Are you Dios los bendice. Todo es alisado por l. BABA:
Bhagavn or not?M: What I said yesterday
Es usted Bhagavn o no? M: Lo que dije ayer
stands today also. BABA: This old question soportes hoy tambin. BABA: Esta vieja
comes up again and again. Either you firmly say pregunta sube una y otra vez. Cualquiera usted

that you are not God. M: That is the

firmemente dice que no es Dios. M: es la
difficulty. He lives in no as He does in yes. dificultad. l vive en no como l hace en "s".
Yes and no both are His forms only.BABA: "S" y no ambos son Sus formas slo. BABA:
It means then that you are God.M: Tell me
Esto significa entonces que usted es Dios. M:
what you want me to say.BABA: No, we.
Dgame lo que usted quiere que yo diga. BABA:
M: Tell me what should I say to please
No, nosotros. M: Dgame lo que debera yo
you.BABA: No, M. We do not want you to
decir complacerle. BABA: No, M. No
repeat our words. No, say on your own that you queremos que usted repita nuestras palabras. No,
are God.M: It is God and God alone and
diga de su propio que usted es Dios. M: es
nothing else.BABA: Just tell if you are God or Dios y Dios solo y nada ms. BABA: Slo
not.M: Baba, when it is God alone, you, he and cuente si usted es Dios o no. M: Baba, cuando
I are all God only.BABA: Then your darshana is es Dios solo, usted, l y yo es todo Dios slo.
Gods darshana.M: It is just like the darshana BABA: Entonces su darshana es darshana de
of all others.136
Dios. M: es justo como el darshana de todos
los otros 136
M is determined to drive home the point
M es decidido a conducir a casa el punto
that only God exists. She refuses to concede that que slo Dios existe. Ella rechaza admitir que
she is more God than he is.
ella es ms Dios que l es.
How M Wanted Her Devotees to
Como M Quiso que Sus Devotos
Relate to the Divine
Estuvieran relacionados con el Divino
If, in fact, nandamay M herself
Si, de hecho, nandamay M ella
claimed to be divine in origin, in spite of her
misma afirm ser divino en el origen, a pesar de
frequent protestations to the contrary, then how sus protestas frecuentes al contrario, entonces
did she want her devotees and disciples to relate cmo quiso ella que sus devotos y discpulos
to the divine and, thus, to her? We begin by
estuvieran relacionados con el divino y, as, con
considering how M described and defined God. ella? Comenzamos considerando como M
Did she teach that God is the formless Absolute describi y Dios definido. Ense ella que Dios
or that God has qualities, stories, and forms to be es Absoluto el informe o que Dios tiene
related to, such as the forms of Krishna, Shiva, calidades, historias, y se forma para estar
or Kl? Was God to be related to as Father or relacionado con, como las formas de Krishna,
Mother?
Shiva, o Kl? Deba Dios estar relacionado con
como Padre o Madre?
Because nandamay M never wrote a
Como nandamay M nunca escribi un
philosophical treatise or delivered a formal
tratado filosfico o entreg una conferencia
lecture, we turn to the transcription of satsangs formal, damos vuelta a la transcripcin de
with M to get a sense of the language with
satsangs con M para conseguir un sentido de la
which M spoke about God and the path to God. lengua con la cual M habl sobre Dios y el
In the 104 tapes of satsangs, M uses every
camino a Dios. En las 104 cintas de satsangs,
possible name of God to refer to God and
M usa cada nombre posible de Dios para
defines God in countless ways. She most often referirse a Dios y define a Dios de modos
refers to God as Bhagavdn (the Lord, the full
innumerables. Ella el ms a menudo se refiere a
manifestation of God, usually Krishna), but she Dios como Bhagavdn (el Seor, la manifestacin
also consistently refers to God as Brahman (the llena de Dios, por lo general Krishna), pero ella
One without Second), Parabrahman (supreme tambin consecuentemente se refiere a Dios
Brahman), shvara (the Supreme Being),
como Bracmn (El que sin el Segundo),

Naryan (a name of the Lord identified with

Vishnu and Krishna), and MahadevT (the Great
Goddess). She displays a kind of monism in
which she considers God as form to be a
manifestation of God as formless.

Parabracmn (Bracmn supremo), shvara (el

Ser Supremo), Naryan (un nombre del Seor
identificado con Vishnu y Krishna), y MahadevT
(la Grande Diosa). Ella muestra una especie de
monism en el cual ella piensa que Dios como la
forma es una manifestacin de Dios como
informe.
One thing more, Pitj! Some people call him
Una cosa ms, Pitj! Algunas personas le
arpa (formless) and anma (nameless), which llaman arpa (informe) y anma (annimo), que
is the subject of Advaita philosophy. If He is said es el sujeto de la filosofa de Advaita. Si se dice
to be nameless and formless, then, what is He? que l es annimo e informe, entonces, qu es
He is nirakara Brahman (the formless supreme). l? l es el Bracmn nirakara (el supremo
He is the Supreme Spirit, the Supreme Atman. informe). l es el Espritu Supremo, Atman
This idea is akin to the idea of water and ice.
supremo. Esta idea es parecida a la idea del agua
What is ice? Water only. And what is water? Ice e hielo. Cul es el hielo? Agua slo. Y cul es
only. The water is ice and the ice is water. The el agua? Hielo slo. El agua es el hielo y el hielo
ice is the name of the special formation of the es el agua. El hielo es el nombre de la formacin
water. Similarly, this jagat (world) is akin to the especial del agua. Del mismo modo, este jagat
ice. Just like the ice is nothing but water, even so (mundo) es parecido al hielo. Justo como el hielo
this world is nothing but Hari (an epithet of
es solamente el agua, an as este mundo es
Vishnu) alone. One should see Hari in the world solamente Hari (un epteto de Vishnu) solo.
as he sees water in ice. This world is the vigraha Habra que ver Hari en el mundo como l ve el
(individual form or image) of that Eternal
agua en el hielo. Este mundo es el vigraha
Formless Brahman. Vigraha means vi plus
(forma individual o imagen) de aquel Bracmn
graha, the one that helps one to grasp Him. He Informe Eterno. Vigraha quiere decir Vi ms
himself is nothing but vigraha.137
graha, el que que ayuda a agarrarle. l l mismo
es solamente vigraha.137
M uses the simile of water and ice over
M usa el smil del agua e hielo repetidas
and over to represent a kind of monism in which veces para representar una especie de monism en
the world is a positive manifestation of the
el cual el mundo es una manifestacin positiva
Divine. Her sense of nondual awareness includes del Divino. Su sentido de la conciencia no dual
both the world of form and the personal God
incluye tanto el mundo de forma como Dios
with attributes as special formations of
personal con atributos como formaciones
Brahman. In this passage, she even substitutes especiales del Bracmn. En este paso, ella hasta
Hari, an epithet for the personal God of the
substituye Hari, un epteto para Dios personal
devotee, for Brahman, turning a bhakti-jna
del devoto, para el Bracmn, girando una
distinction on its head.
distincin bhakti-jna en su cabeza.
This kind of philosophical flexibility and
Esta clase de la flexibilidad filosfica y
translation of formerly sectarian concepts and traduccin de conceptos antes sectarios y
terms into more universal ones is a hallmark of trminos en ms universales son un sello de la
Ms teaching, and perhaps of the teaching of enseanza de M's, y quizs de la enseanza de
other pan-Indian Hindu gurus and saints. We see otros gures hindes pan-indios y santos. Vemos
in the neo-Vedanta of Ramakrishna
en el neo-Vedanta de Ramakrishna Paramahamsa
Paramahamsa and his successors an effort to
y sus sucesores un esfuerzo de superar a sectario
transcend sectarian and even religious
y hasta distinciones religiosas para alojar a
distinctions to accommodate devotees of many devotos de muchos fondos diferentes,

different backgrounds, recognizing that for a

reconociendo que para una persona para servir
person to serve as a guru for all of India, let
de un gur para toda India, sin mencionar para el
alone for the world, he or she needs to break
mundo, l o ella tienen que abrir camino los
through the confines of sectarian distinctions and lmites de distinciones sectarias y articular una
articulate a more universal theology.
teologa ms universal.
In the same way, M refers to God as
Del mismo modo, M se refiere a Dios
both male and female. She alternates the
como tanto de sexo masculino como de sexo
masculine and feminine pronouns and names of femenino. Ella alterna los pronombres
God, always maintaining their nonduality. For masculinos y femeninos y nombres de Dios,
example, in Pilani, in November 1962, M says, siempre manteniendo su no dualidad. Por
It is explained in the Gita. Everything is from
ejemplo, en Pilani, en el noviembre de 1962, M
Him only. Another surprise is that He exists in dice, es explicado en Gita. Todo es de l slo.
everything. The thing that is called tMa? Who Otra sorpresa consiste en que l existe en todo.
is that? It is Shri Krishna Himself, Shri
La cosa que es llamada tMa? Quin es esto?
Rmchandra Himself. It is Bhagavat tmasatt Es Shri Krishna l mismo, Shri Rmchandra l
(the Goddess) Herself only. We talked earlier
mismo. Es Bhagavat tmasatt (la Diosa) Ella
about father, mother, son, husband, etc. They are misma slo. Hablamos antes de padre, madre,
all none else than Krishna, Rama, Durga or Kl. hijo, marido, etc. Ellos no son todo ninguno ms
Everybody is He or She only.138
que Krishna, Rama, Durga o Kl. Cada uno es
l o Ella slo 138
Devotees tried to pin M down to stating
Los devotos trataron de sujetar M a la
her preference for God as Mother or Father. M declaracin de su preferencia de Dios como
would answer as she did in Suktal in 1961: Call Madre o Padre. M contestara como ella hizo en
him Mother, Father, or whatever you want. He is Suktal en 1961: Llmele Madre, Padre, o todo
one and the same. Just as you are the one who is lo que usted quiera. l es mismo. Como usted es
called husband, father or son, even so He alone el que quien llaman el marido, el padre o el hijo,
is called by all these names Look, there is no an as l solo es llamado por todos estos
Mother without Father and no Father without
nombres mire usted, no hay ninguna Madre
Mother.139
sin el Padre y ningn Padre sin la Madre. 139
Sometimes M talks of God as the
A veces las conversaciones de M de
Divine Mother, explaining, There are some who Dios como la Madre Divina, explicando, Hay
like fathers more. But such people are few.
unos a los que les gustan padres ms. Pero tal
Mostly people like M only. It is the God who gente es pocos. Generalmente la gente como M
comes to the children in the form of M.140
slo. Es Dios que viene a los nios en la forma
She describes the relationship between God and de M. 140 Ella describe la relacin entre Dios
devotee as that between Mother and child: Have y devoto como esto entre Madre y nio: ha
you seen any mother teaching her child how to visto usted a cualquier madre ensear a su nio
walk or swim? What does she do? She makes
cmo andar o nadar? Qu hace ella? Ella hace a
that child stand at a place and then asks him to aquel nio estar de pie en un lugar y luego le
walk. When the child starts falling she runs and pide andar. Cuando el nio comienza a caerse
grabs him to prevent the fall. God is our
ella le dirige y entusiasma para prevenir la cada.
Mother. She wants us to walk on our own and Dios es nuestra Madre. Ella quiere que
teaches us. We are all Her children. It is she who nosotros andemos por nuestro propio y nos
is imparting us all this education. There is no
ensea. Somos todos Sus nios. Es ella que nos
doubt about it. She shows us the one light? She imparte toda esta educacin. Sin duda hay sobre

only see the forms? They are her forms. The

form and the formless, too. Therefore this
spiritual pilgrimage which you have started is
due to her inspiration only. We are all her
children, her eternal children. But we are just
infants, innocent kids. The light we have is Her
light only.141

ello. Ella nos muestra una luz? Ella slo ve

las formas? Ellas son sus formas. La forma y el
informe, tambin. Por lo tanto esta
peregrinacin espiritual que usted ha comenzado
es debido a su inspiracin slo. Somos todos sus
nios, sus nios eternos. Pero somos slo nios,
nios inocentes. La luz que tenemos es Su luz
slo 141

M says it is this Divine Mother at whom

M dice que es esta Madre Divina en
we must throw ourselves in abandon.
quien debemos lanzarnos en el abandono.
Do you want deliverance from the bonds of the Quiere usted la liberacin de los lazos del
world? Then, weeping profusely, you will have mundo? Entonces, llorando profusamente, usted
to cry out from the bottom of your heart:
tendr que gritar del fondo de su corazn:
Deliver me, great Mother of the World, deliver Entregue m, la grande Madre del Mundo,
me! To obtain Her grace you will have to shed entrgueme! Para obtener Su gracia usted
tears much more abundantly than when you
tendr que mudar rasgones mucho ms en
desire things of the world. When by the flood of abundancia que cuando usted desea cosas del
your tears the inner and the outer have fused into mundo. Cuando por la inundacin de sus
one, you will find Her, whom you sought with rasgones el interior y el externo se han fundido
such anguish, nearer than the nearest, the very en uno, usted la encontrar, que usted busc con
breath of life, the very core of every heart.142 tal angustia, ms cerca que el ms cercano, el
mismo aliento de la vida, el muy principal de
cada corazn 142
However, M usually speaks of God as
Sin embargo, M por lo general habla de
incorporating male and female, as, indeed,
Dios como incorporacin masculino y femenino,
incorporating and transcending gender.
como, en efecto, incorporacin y superar el
gnero.
You call M, only when this body is before you. Usted llama M, slo cuando este cuerpo no es
Who is M? M means Maya, the one who is
antes de usted. Quin es M? M significa
pervading all. All is in Him and He is in all. It is maya, el que quin penetra todos. Todo est en
He only. He is the Supreme Mother and Father l y l es en total. Es l slo. l es la Madre
and everything. Why has He given this body to Suprema y Padre y todo. Por qu ha dado l
us? So that we may keep Him in our aim and go este cuerpo a nosotros? De modo que nosotros
towards Him. Let us see Him in the form of M podamos guardarle en nuestro objetivo e ir hacia
and try to obtain His Motherly Love.143
l. Djenos verle en la forma de M y tratar de
obtener Su Amor 143 Maternal
Phrases such as His Motherly Love
Las frases, como Su Amor Maternal
abound. M takes the dual, the conditioned, that abundan. M toma el dual, el condicionado, lo
which resides in the world of form, and expands que reside en el mundo de forma, y lo ampla
it to include everything, the One in All.
para incluir todo, El que en Total.
When M spoke of God so
Cundo M habl de Dios tan con
enthusiastically in the third person, how did she entusiasmo en la tercera persona, como quiso
want her community to understand it? Was she ella que su comunidad lo entendiera? Esperaba
expecting the inner circle to read between the
ella que el crculo interior leyera entre las lneas
lines and translate Bhagavn, Dev, He, or She y tradujera Bhagavn, Dev, l, o Ella en este

into this body? It is my sense that Ms close cuerpo? Es mi sentido que Ms se cierran los
disciples did understand these statements on how discpulos realmente entendieron estas
to relate to God as statements about how to
declaraciones de como estar relacionados con
relate to M. I am less clear that M intended
Dios como declaraciones sobre como estar
them to do so, but I think that in many cases she relacionados con M. Estoy menos claro que M
did. When M talks about God as the Divine
los quiso para hacer as, pero creo que en
Mother, God as M, she seems to be inviting
muchos casos ella hizo. Cuando M habla de
devotees to make that connection. Her use of the Dios como la Madre Divina, Dios como M,
third person parallels her use of this body to parece que ella invita a devotos a hacer aquella
refer to her limited self. Ironically, this
conexin. Su uso de la tercera persona iguala su
deflection of the personal points to her selfuso de este cuerpo para referirse a ella
definition as greater than an individual, as,
limitado m. Irnicamente, esta desviacin del
indeed, more than human. It is as if she were
personal seala a su autodefinicin tan mayor
repeating over and over the Upanishadic truth, que un individuo, como, en efecto, ms que el
this body is not who I am; rather, I am That. humano. Es como si ella repeta repetidas veces
la verdad de Upanishadic, este cuerpo no es a
quin soy; mejor dicho, soy Esto.
Just as M did not use one term to refer
Como M no us un trmino para
to God, neither did she promote a certain
referirse a Dios, tampoco ella promovi una
sectarian orientation. She appeared to be
cierta orientacin sectaria. Ella pareci ser
completely indifferent to the sectarian
completamente indiferente a la orientacin
orientation of her devotees and only wanted to sectaria de sus devotos y slo quiso animarlos a
encourage them to deepen their practice and
profundizar su prctica y su entendimiento. Hay
their understanding. There are many illustrations muchas ilustraciones de la indiferencia Ms
of Ms indifference to sectarian orientation.
ante la orientacin sectaria. Lakshmi Shrivastav,
Lakshmi Shrivastav, an elder brahmacarini,
brahmacarini mayor, habl de la aceptacin
spoke of Ms acceptance of all forms of
Ms de todas las formas del lealtad.
devotion.
M never said that when you come to the
M nunca dijo que cuando usted viene al
ashram, you only worship this god. She never ashram, usted slo adora a este Dios. Ella nunca
said that. In Banaras they had Gopal. At
dijo esto. En Banaras ellos tenan Gopal. En
Shivartri, the Shiva Pj used to go on in the Shivartri, el Shiva Pj sola continuar en el
temple. So Gopal was there and the Shiva Pj templo. Entonces Gopal estaba all y el Shiva el
went on in the hut. So there was no difference Pj continu en la choza. As no haba ninguna
whether it was Shiva or Krishna or anybody.
diferencia si era Shiva o Krishna o alguien. Y
And when people came for dlksha, M always cuando la gente vino para dlksha, M siempre
asked, Who is your ishta devatal Who is your preguntado, Quin es su ishta devatal Quin
own. M did not tell me that I should have this es su propio. M no me dijo que yo debera tener
god or that god. She even asked, Who is your este Dios o que Dios. Ella hasta pregunt,
ishta devT, your chosen goddess?144
Quin es su ishta devT, su diosa elegida? 144
This policy of asking a prospective
Esta poltica de preguntar a un iniciado
initiate who his or her chosen deity is and then anticipado que su deidad elegida es y luego dar
giving him or her the appropriate mantra has
l o ella el mantra apropiado tiene la precedencia
precedence in Bengal. The successors of Shri
en Bengal. Los sucesores de Shri Ramakrishna
Ramakrishna in the Ramakrishna Mission began en Ramakrishna Mission comenzaron pronto
soon after his death to encourage initiates to take despus de su muerte a animar a iniciados a

the mantra of their choice, even a Christian or tomar el mantra de su opcin, hasta un cristiano
Muslim one, depending upon their
o musulmn un, segn su fondo 145
background.145
M taught that all paths were one and
M ense que todos los caminos eran un
supported devotees in pursuing whatever path fit y apoyaron a devotos en la persecucin
their inclination. In 1981, a devotee in Kankhal independientemente del camino adecuado su
asked M, What is better, to die at Brindavan or inclinacin. En 1981, un devoto en Kankhal
at Ksh?146
pregunt a M, Qu es mejor, para morir en
Brindavan o en Ksh? 146
Those who are on the bhakti marga think is it Aquellos que estn en Marga bhakti piensan es
good to die at Brindavan, because they have the esto bueno para morir en Brindavan, porque
saguna rpa (the form with qualities) of God
ellos tienen el saguna rpa (la forma con
there in the form of Sri Krishna. Those who are calidades) de Dios all en la forma de Sri
on the nirguna marga and want to obtain the
Krishna. Aquellos que estn en Marga nirguna y
God who is jnna svarpa (the essence of
quieren obtener a Dios que es jnna svarpa (la
knowledge), Atma svarupa (the essence of the esencia de conocimiento), Atma svarupa (la
Self), and nitya (eternal) take Kashi as their
esencia del M), y nitya (eterno) toman Kashi
mukti kshetra (place for liberation) because
como su mukti kshetra (lugar para la liberacin)
Shiva is there. But where does He not exist?
porque Shiva est all. Pero dnde no existe l?
Where is the place unoccupied by Bhagavn? He Dnde es deshabitado el lugar por Bhagavn?
is everywhere.147
l est en todas partes 147
In Pilani, in 1962, M said:
En Pilani, en 1962, M dijo:
A person starts liking a particular nama (name) Una persona comienza a gustar nama particular
and rpa (form). Some like the idol of Sri Rama (nombre) y rpa (forma). Les gusta el dolo de
while others like that of Sri Krishna, Durga or Sri Rama mientras otros as de Sri Krishna,
Kl or Shiva. Some like to follow the path of Durga o Kl o Shiva. Les gusta seguir el camino
yoga, while others like to go on kriyamarga or de yoga, mientras a los otros les gusta continuar
karmamarga (the path of actions and works).
kriyamarga o karmamarga (el camino de
Some like worshipping, while others like the
acciones y trabajos). Les gusta ir a misa,
Advaita philosophy of nirdkara-upasana
mientras los otros como la filosofa de Advaita
(meditation on the formless God) as they do not de nirdkara-upasana (meditacin sobre Dios
want to be involved in nama and rpa. Whatever informe) ya que ellos no quieren estar
line one likes, it automatically lays bare within implicados en nama y rpa. Independientemente
oneself, it opens the way for shraddh (faith) to de rayan le gusta, esto automticamente desvela
awaken.148
dentro de uno, esto abre el camino para el
shraddh (fe) para despertar 148
Although M insisted that the paths of
Aunque M insistiera que los caminos de
bhakti, jndna, and karma, are one in the
bhakti, jndna, y karma, son un en el mismo,
same,149 she did, however, encourage people 149 ella realmente anim, sin embargo, a la
to pick a path and stick with it. On one occasion gente a escoger un camino y pegarse con ello. En
M was having a conversation with a man about una ocasin M tena una conversacin con un
the comparative degree of difficulty of the path hombre sobre el nivel relativo de la dificultad del
prescribed by the Purnas, the path of bhakti,
camino prescribido por el Purnas, el camino de
and the path prescribed by the Upanishads, the bhakti, y el camino prescribido por Upanishads,
path of jnna. Seeming somewhat exasperated, el camino de jnna. Pareciendo algo exasperado,
she said, Why do you ride in two cars? Go by ella dijo, Por qu monta a caballo usted en dos

one. Either Purnas or Upanishads, follow one of coches? Vaya por uno. Purnas o Upanishads,
them. Then you will not have any confusion.
siga a uno de ellos. Entonces usted no tendr
Follow one and do not condemn the other. Do ninguna confusin. Siga un y no condene el otro.
not condemn anyone.150
No condene a nadie. 150
As for the sectarian orientation of the
En cuanto a la orientacin sectaria de las
liturgies in Ms ashrams, most are Vaishnava, liturgias en ashrams Ms, la mayora es
presumably because the majority of Ms
Vaishnava, probablemente porque la mayora de
devotees who live there have Vaishnava
devotos Ms que viven all tiene fondos 151 de
backgrounds.151 The texts chanted daily are the Vaishnava que Los textos cantaron diariamente
Bhagavad Gita, the Vishnu Sahasranam, the
son Bhagavad Gita, el Vishnu Sahasranam, el
Shrmad Bhdgvatam, and the Rmyana.
Shrmad Bhdgvatam, y el Rmyana. Sin
However, the Durga Saptashati, or the Dev
embargo, el Durga Saptashati, o el Dev
Mhtmya, is chanted regularly at all ashrams Mhtmya, es cantado con regularidad en todos
and the celebration of Durga Pj is one of the los ashrams y la celebracin de Durga el Pj es
biggest events of the year.
uno de los eventos ms grandes del ao.
M herself, in her conversations with
M ella misma, en sus conversaciones
devotees, constantly alternates language and
con devotos, constantemente alterna lengua y
concepts from many philosophical orientations. conceptos de muchas orientaciones filosficas.
In terms of the primary philosophical tension
En trminos de tensin filosfica primaria entre
between jnna and bhakti, one can find an equal jnna y bhakti, uno puede encontrar un nmero
number of examples of her using the language of igual de ejemplos de su utilizacin de la lengua
Advaita Vednta as the language ofVaishnava or de Advaita Vednta como la lengua ofVaishnava
Shkta bhakti. M could speak the technical
o Shkta bhakti. M podra decir la lengua
language of Advaita Vedanta. For example, in tcnica de Advaita Vedanta. Por ejemplo, en
Brindavan, in 1969, M says to a devotee, When Brindavan, en 1969, M dice a un devoto,
the pure tm is mixed with ajnna (ignorance), Cuando tm puro es mezclado con el ajnna
which is the dirt, it becomes dirty and it is called (ignorancia), que es la suciedad, se hace sucio y
jva (the individual soul). There is a way to make es llamado jva (el alma individual). Hay una
the dirty water clean. We filter it. Similarly, there manera de hacer el agua sucia limpia. Lo
is a way to change the jva into tm. Filter it filtramos. Del mismo modo, hay una manera de
with the help of yoga. Yoga removes the dirt of cambiar el jva en tm. Fltrelo con la ayuda de
ignorance and passions from the jva and the
yoga. El yoga quita la suciedad de ignorancia y
pure tm starts shining again, it becomes
pasiones del jva y tm puro comienza a brillar
152
Parabrahma Paramtm.
otra vez, se hace Parabrahma Paramtm.152
M also speaks the language of bhakti.
For example, in Haridwar in 1972, M says,
Keep one thing always in your mind. God has
come to me in the form of this name. I have
achieved Him in this form. I will not leave His
company. What is chanting? It is just keeping
company with Him. When you will be in His
company, it will dye your mind His color. He
will dye you the color you need. That is why I
say you should never leave His company. Keep
Him with you in the form of chanting His name.

M tambin dice la lengua de bhakti. Por

ejemplo, en Haridwar en 1972, M dice,
Guardan una cosa siempre en su mente. Dios ha
venido a m en la forma de este nombre. Le he
conseguido en esta forma. No abandonar Su
compaa. Qu canta? Esto le acompaa slo.
Cuando usted estar en Su compaa, esto teir
su mente Su color. l le teir el color que usted
necesita. Por eso digo que usted nunca debera
abandonar Su compaa. Gurdele con usted en
la forma de cantar Su nombre. Cuando usted

When you keep on doing it, one day it will

occur in you. You will attain the state where
the name will go on in you without effort.153

sigue hacindolo, un da esto "ocurrir" en usted.

Usted alcanzar el estado donde el nombre
continuar en usted sin el esfuerzo 153

More typically, however, M mixes the

Ms tpicamente, sin embargo, M
language of Advaita and of bhakti. It is, in fact, mezcla la lengua de Advaita y de bhakti. Es, de
difficult to find a statement in which the
hecho, difcil encontrar una declaracin en la
language has not been mixed. For example, in cual la lengua no ha sido mezclada. Por
Pilani in 1962, M says, How is knowledge
ejemplo, en Pilani en 1962, M dice, Cmo es
gained? What a beautiful discussion you have ganado el conocimiento? Qu discusin tan
started. Knowledge is nitya-prpta (existing
hermosa usted ha comenzado. El conocimiento
from eternity). It is eternally in you. Had it not es nitya-prpta (existencia de la eternidad). Est
been there in you, you would never have asked, eternamente en usted. No haba estado all en
How is it gained? For example, suppose you usted, usted nunca habra preguntado, Cmo
have a store, which contains a lot of wealth,
es ganado? Por ejemplo, suponga que usted
groceries, and everything. You do not face any tiene una tienda, que contiene mucha riqueza,
difficulty. But then you ask, How can we get a comestibles, y todo. Usted no afronta ninguna
grocery store? Why do you need to know how dificultad. Pero entonces usted pregunta,
the knowledge is gained? This is His will only. Cmo podemos conseguir una tienda de
The Lord has inspired you to ask this question. comestibles? Por qu tiene que usted saber
You are the Self. The thought that you are not He cmo el conocimiento es ganado? Esto es Su
is nothing but ignorance, a veil. But the [veil] is voluntad slo. El Seor le ha inspirado a hacer
removable. It is like cloud. The clouds cover the esta pregunta. Usted es el M. El pensamiento
sun but once they are removed, the sun is still que usted no es l es solamente la ignorancia, un
shining.154
velo. Pero [velo] es separable. Esto parece a la
nube. Las nubes cubren el sol, pero una vez que
ellos son quitados, el sol todava brilla 154
In this statement M speaks in Advaitic
En esta declaracin M habla en trminos
terms about the knowledge which is already
de Advaitic sobre el conocimiento que est ya
there, if covered by a veil. Yet she says that the all, de ser cubierto por un velo. An ella dice
Lord has inspired him to ask the question to help que el Seor le ha inspirado a hacer la pregunta
him remember that he is the Self. Although
para ayudarle a recordar que l es el M. Aunque
devotion, and the grace which is inextricably
el lealtad, y la gracia que est inextricablemente
connected with it, is mentioned in Shankaras
relacionada con ello, sean mencionados con el
work, it is considered merely a stage to be
trabajo de Shankara, se considera simplemente
moved through, not the modus operandi that it is una etapa para ser movida por, no el modus
for the bhakti schools.
operandi que es para las escuelas bhakti.
There is parallel tension between the
Hay tensin paralela entre las escuelas
philosophical schools of jnna yoga and the
filosficas del yoga jnna y Vaishnava y las
Vaishnava and Shkta schools of bhakti yoga, escuelas Shkta del yoga bhakti, que es la
which is the tension between self-effort and
tensin entre autoesfuerzo y gracia y su
grace and their relative importance. Schools that importancia relativa. Las escuelas que enfatizan
emphasize jnna, tend to emphasize self-effort; jnna, tienden a enfatizar el autoesfuerzo; las
schools that emphasize bhakti tend to emphasize escuelas que enfatizan bhakti tienden a enfatizar
grace, or kripa, and surrender, or prapatti.155 In la gracia, o kripa, y la rendicin, o prapatti.155

chapter 5, we saw that many of Ms devotees

emphasize grace to the point where they feel
anything they do will be all right and that M
will take care of the rest. In fact, M does talk
repeatedly about grace, saying, This body says
that Gods grace is already there everywhere. It
is raining all the time in all places.156
However, M also is tireless in emphasizing the
importance of self-effort. In Kankhal in 1978,
M makes an important statement about the
relationship between self-effort and grace.

En el captulo 5, vimos que muchos de devotos

Ms enfatizan la gracia al punto donde ellos
sienten algo que ellos hagan estar bien y que
M tendr cuidado del resto. De hecho, M
realmente habla repetidamente de la gracia,
diciendo, Este cuerpo dice que la gracia de Dios
est ya all en todas partes. Llueve todo el
tiempo en todos los sitios. 156 sin Embargo,
M tambin es incansable en la acentuacin de la
importancia del autoesfuerzo. En Kankhal en
1978, M hace una declaracin importante sobre
la relacin entre autoesfuerzo y gracia.
So, it is your duty to prepare your spiritual field De este modo, es su deber de preparar su campo
to receive the rains of aurhetu kripa (undeserved espiritual para recibir las lluvias de aurhetu
grace) in time. Had it not been your
kripa (gracia inmerecida) a tiempo. No haba
responsibility, what was the use of coming over sido su responsabilidad, cul estaba el uso de
here and doing all this sdhana? What was the llegada terminado aqu y hacer todo este
necessity of doing this action (kriya)? To think sdhana? Cul era la necesidad de hacer esta
that He will shower his kripa and everything accin (kriya)? Para creer que l regar su
will be all right is totally wrong. Why do you kripa y todo estar bien es totalmente
not rely on his kripa for eating and drinking?
incorrecto. Por qu no confa usted en su kripa
Why do you do business and have these big
para comer y beber? Por qu hace usted el
factories? Do you not use your hands and minds negocio y tiene estas fbricas grandes? No usa
for these worldly things? Then why do you not usted sus manos y mentes para estas cosas
use your mind in spiritual realm also? He is very mundanas? Entonces por qu no usa usted su
kind, there is no doubt about it. He has given
mente en el reino espiritual tambin? l es muy
you these hands and this mind only because He amable, sin duda hay sobre ello. l le ha dado
is kind. So use them for His work. Then
estas manos y esta mente slo porque l es
automatically your mind will be ready to receive amable. Tan selos para Su trabajo. Entonces
the rains of His beautiful, ever-raining Grace.
automticamente su mente estar lista para
How many avaranas (veils) are over your mind. recibir las lluvias de Su Grace hermosa, que
Remove those avaranas. Then your vessel,
llueve alguna vez. Cuantos avaranas (velos) son
which is not straight, will become right. But this sobre su mente. Quite aquellos avaranas.
will be done by a persons own power, not by the Entonces su buque, que no es directo, se har
Grace of God. No doubt His power will help you correcto. Pero esto ser hecho por el propio
because without Him no one will succeed in his poder de una persona, no por la Gracia de Dios.
efforts.157
Sin duda Su poder le ayudar porque sin l
nadie tendr xito en sus esfuerzos 157
If we look carefully at the general path
Si con cuidado miramos el camino
that M prescribes, whether she describes it as a general que M prescribe, si ella lo describe
path of knowledge, a path of yoga, or a path of como un camino de conocimiento, un camino de
devotion, it is a fairly rigorous path. It is a path yoga, o un camino de lealtad, es un camino
of turning within, or introversion, called nivritti. bastante riguroso. Es un camino de bocacalle
While pravritti is looking outside for enjoyment, dentro de, o introversin, llamada nivritti.
nivritti is looking within for the truth, for God. Mientras pravritti mira fuera para el placer, el
In Suktal in 1961, M describes the critical turn nivritti mira dentro de para la verdad, para Dios.

from pravritti to nivritti: See, when you do some En Suktal en 1961, M describe la vuelta crtica
worldly things, like watching television for
de pravritti a nivritti: Ver, cundo usted hace
example, how many hours in a row can you sit algunas cosas mundanas, como la mirada de la
there? Just as movies attract you and you enjoy televisin por ejemplo, cuantas horas en fila
them for hours and hours, you should develop puede usted sentarse all? Como las pelculas le
the habit of sitting in meditation, too. For hours atraen y usted disfruta de ellos durante horas y
together you have developed this extroverted
horas, usted debera desarrollar el hbito de la
(pravritti) attitude that drags you towards
sesin en la meditacin, tambin. Durante horas
bhoga, worldly pleasure. All these days you have juntos usted ha desarrollado esta actitud
been thinking about what to eat, how to sit
(pravritti) extravertida que le arrastra hacia
easily, how to relax, how to talk, etc. All these bhoga, placer mundano. Todos estos das usted
things have made you extroverted. To achieve ha estado pensando en que comer, como
the beautiful God, there is a secret. That is
sentarse fcilmente, como relajarse, como
called abhysa yoga, the yoga of practice. But hablar, etc. Todas estas cosas le han hecho
this extrovertedness has made you weak. It pulls extravertido. Para conseguir a Dios hermoso,
you outside and paralyzes your mind. That is
hay un secreto. Es llamado el yoga abhysa, el
why you feel it hard to sit in one posture for
yoga de prctica. Pero esto extravertido le ha
long. Bhoga and yoga are two separate
hecho dbil. Esto le tira fuera y paraliza su
things.You have developed a practice in
mente. Por eso usted lo siente con fuerza para
enjoyment. You have developed the yoga of
sentarse en una postura mucho tiempo. Bhoga y
bhogal But the practice of nivritti, turning
el yoga son dos cosas separadas. Usted ha
within, makes a person progress towards the
desarrollado una prctica en el placer. Usted ha
Atma. Once it happens, there is nothing there
desarrollado el yoga de bhogal Pero la prctica
but calmness and peace.158
de nivritti, dando vuelta dentro de, hace a una
persona progresar hacia Atma. Una vez que esto
pasa, no hay nada all, pero tranquilidad y paz
158
As we discussed in chapter 5, M
Como hablamos en el captulo 5, M
recommended a personal, unique sdhana for recomend sdhana personal, nico para cada
each disciple based on his or her aptitude,
discpulo basado en su aptitud, inclinacin, y
inclination, and level of attainment. For some, nivel del logro. Para unos, el sdhana consisti
the sdhana consisted of only japa, for others of en slo japa, para otros de japa y meditacin,
japa and meditation, for others of elaborate
para otros de Pj complicado, para otros krtan.
Pj, for others krtan. For some, they were
Para unos, ellos fueron instruidos de hacer una
instructed to do a combination of all four. For combinacin de todos los cuatro. Para el ms, sin
most, however, M prescribed trisamdhyd, the embargo, M prescribi trisamdhyd, la prctica
practice of performing worship and mantra
de realizacin de adoracin y repeticin de
repetition three times a day, in the early morning,mantra tres veces por da, temprano por la
noon, and in the evening.159 M describes the maana, el medioda, y en M de la tarde 159
prerequisite to any kind of attainment as getting describe el requisito previo a cualquier clase del
rid of I-ness and my-ness. When someone logro como deshacerse de I-ness y "mi-ness".
asks M why his kundalin has not awakened, Cundo alguien pregunta a M por qu su
M replies, How can the kundalin awaken until kundalin no ha despertado, respuestas de M,
you have gotten rid ofmy-ness? My and
Como puede el kundalin despertar hasta que
kundalin do not go together. When you say my usted se haya deshecho los of'my-ness'? 'Mi' y

kundalin it means you are giving more

importance to my than to kundalin. Whether it
is kundalin awakening, samdhi, or meditation,
the first prerequisite is that the feeling of T must
go.160

kundalin no van juntos. Cuando usted dice mi

kundalin esto significa que usted da ms
importancia a 'mi' que a kundalin. Si es el
despertamiento de kundalin, samdhi, o
meditacin, el primer requisito previo es que el
sentimiento de T debe ir. 160
Thus, whether M was talking in terms
As, si M hablaba en trminos de logro
of attaining ones personal god or in terms of
de Dios personal de alguien o en trminos de
attaining knowledge, she emphasized practice. logro del conocimiento, ella enfatiz la prctica.
She speaks in terms of tapasya, or austerity, evenElla habla en trminos de tapasya, o austeridad,
in relationship to bhakti. During the Samyam
hasta en la relacin a bhakti. Durante el Samyam
Vrata in Suktal in 1961, M speaks of the
Vrata en Suktal en 1961, M habla de las
benefits of tapasya.
ventajas de tapasya.
The very sdhana you are doing now sitting for Muy sdhana usted hace ahora sentndose
a long time even amidst pain is tapasya. One
mucho tiempo hasta entre el dolor es tapasya.
must undergo pain either for God or for the
Hay que someterse al dolor para Dios o para el
world. If you endure pain for the ishta, you will mundo. Si usted soporta el dolor para el ishta,
obtain him. All your anishtas (undesired things usted le obtendr. Todo su anishtas (cosas
or evils) will disappear and ishta will appear.
indeseadas o males) desaparecer e ishta
This sitting with pain is very helpful, useful and aparecer. Esta sesin con el dolor es muy
beneficial. Therefore, always keep in your mind provechosa, til y beneficiosa. Por lo tanto,
that you are doing tapasya. When he keeps
siempre guarde en su mente que usted hace
doing tapasya, the time comes when he feels
tapasya. Cuando l sigue haciendo tapasya, el
pleasure in those very pains. The greater the
tiempo viene cuando l siente el placer en
suffering, the greater the pleasure. He starts
aquellos mismos dolores. Mayor el sufrimiento,
thinking, See how much tapasya I am doing for mayor el placer. l comienza a pensar, Ver
God, how He is enabling me to do this tapasya cuanto tapasya hago para Dios, como l me
This very feeling turns pain into pleasure. No
permite hacer este tapasya Este mismo
doubt you will feel pain until you develop this sentimiento convierte el dolor en el placer. Sin
feeling.161
duda usted sentir el dolor hasta que usted
desarrolle este sentimiento 161
nandamay Ms goals for her devotees
Los nandamay Ms objetivos para sus
were very high, in fact, the highest. She
devotos eran muy altos, de hecho, el ms alto.
constantly implores them to strive for the
Ella constantemente los implora para esforzarse
ultimate knowledge of the Self and/or union with por el conocimiento ltimo del M y/o unin con
their Lord. She once said, You should try to
su Seor. Ella una vez dijo, Usted debera tratar
attain the state where death is also dead. You are de alcanzar el estado donde la muerte tambin
the children of the Immortal. You are immortal. est muerta. Ustedes son los nios del Inmortal.
Try so that that immortality is manifest in you. Usted es inmortal. Intente de modo que aquella
That is why you are told to realize your
inmortalidad sea la manifestacin en usted. Por
Self.162
eso le dicen realizar su M. 162
How Ms Devotees Responded to Her
Como Devotos Ms Respondieron a
Expectations of Them
Sus Expectativas de Ellos
What do Ms devotees understand her
expectations for them to be, and how do they

Qu

hace los devotos Ms entienden

sus expectativas de ellos de ser, y cmo

respond to them? Almost all of Ms devotees responden ellos a ellos? Los casi todos devotos
whom I interviewed took her teaching on the
Ms que entrevist tomaron su enseanza del
nivritti mrga, or the path of turning within,
nivritti mrga, o el camino de bocacalle dentro
seriously. Half of them took vows of
de, seriamente. La mitad de ellos tom votos de
renunciation, some formally and some
la renuncia, unos formalmente y unos
informally, that precluded marriage, career, and informalmente, que impidieron el matrimonio, la
an independent life. They were completely
carrera, y una vida independiente. Ellos fueron
surrendered to Ms instructions as to where
completamente rendidos a instrucciones Ms en
they should live, how they should serve her, and cuanto a donde ellos deberan vivir, como ellos
what sdhana they should perform. Certainly
deberan servirla, y que sdhana ellos deberan
ashram life for the sannysins and
realizar. Seguramente la vida de ashram para el
brahmahcarinis required and still requires self- sannysins y brahmahcarinis requerido y
discipline and self-denial. However, as we
todava requiere la autodisciplina y la
discuss more fully in chapter 7, for Ms women abnegacin. Sin embargo, como hablamos ms
renunciants, in particular, sdhana during Ms totalmente en el captulo 7, para mujeres Ms
lifetime was largely focused on attending M. renunciants, en particular, sdhana durante la
vida Ms fue en gran parte concentrado en la
asistencia a M.
In terms of householder devotees, there
En trminos de devotos de cabeza de
seem to be varying degrees of commitment to familia, parezca que all variar niveles de la
the path of turning within as manifested in a
entrega al camino de bocacalle dentro de como
sdhana of spiritual practice. Only a few
manifestado en un sdhana de la prctica
devotees, such as Rupa Vishvanathan, emphasize espiritual. Slo unos devotos, como Rupa
the importance of practices and of self-effort.
Vishvanathan, enfatizan la importancia de
prcticas y del autoesfuerzo.
The guru just shows you the path. You must tell El gur slo le muestra el camino. Usted debe
yourself, you must manifest your own divinity. decirse, usted debe manifestar su propia
I read Ms words every day! She says effort divinidad. le palabras Ms cada da! Ella
must be there. It cannot be given like a gift. I can dice que el esfuerzo debe estar all. No pueden
quote! Very few people understand the true
darlo como un regalo. Puedo cotizar! Muy
divinity of the guru. Only those who have
pocas personas entienden la divinidad verdadera
worked for it. They have the maturity. Physical del gur. Slo aquellos que han trabajado para
closeness does not give you understanding. The ello. Ellos tienen la madurez. La proximidad
real test of spiritual progress is not how close
fsica no le da el entendimiento. La verdadera
you were to M, but how much you manifest
prueba del progreso espiritual no consiste en
divinity.163
como cerca usted era a M, pero cunto usted
manifiesta la divinidad 163
We have already seen that there are some
Hemos visto ya que hay algunos devotos
householder devotees who are dedicated to long de cabeza de familia que son dedicados a horas
hours of sdhana, especially women devotees largas de sdhana, sobre todo devotos de
who are freed up from household duties by
mujeres que son liberados de deberes domsticos
having servants and can spend time in their Pj teniendo criados y pueden pasar el tiempo en sus
rooms during the day while their husbands are at cuartos Pj durante el da mientras sus maridos
work. Still, the focus of most householder
estn en el trabajo. De todos modos, el foco de la
sdhana is worship or remembrance of M as mayor parte de cabeza de familia sdhana es la
ishta devat, not meditation on the Self. For
adoracin o el recuerdo de M como ishta

most devotees the definition of turning within is

dedicating ones daily activities to M and
having faith that M will do the rest. Most
devotees believe, as Lalita-Di does, that grace,
not self-effort, will carry them through.

devat, no meditacin sobre el M. Para la mayor

parte de devotos la definicin de la bocacalle
dentro de dedica actividades diarias de alguien a
M y tiene la fe que M haga el resto. La mayor
parte de devotos creen, como Lalita-Di hace,
aquella gracia, no autoesfuerzo, los completar.
The goal of sdhana is liberation from karma, if El objetivo de sdhana es la liberacin de la
possible. Though, I strongly believe that since karma, de ser posible. Aunque, yo fuertemente
we have the luck to have Mothers hand upon crea que ya que tenemos la suerte para tener la
our heads, and her kripa always with us, I feel mano de la Madre sobre nuestras cabezas, y su
that the liberation will come. If we dont commit kripa siempre con nosotros, siento que la
sins. A lot of our sins have been washed away by liberacin vendr. Si no destinamos pecados. La
Ms kripa, by having her darshan.164
mayor parte de nuestros pecados han sido
quitados lavando por Ms kripa, teniendo su
darshan.164
Subodh Chattaraj told me that even M
Subodh Chattaraj me dijo que hasta M
insisted that certain things cannot be earned.
insisti que las ciertas cosas no pueden ser
ganadas.
I used to do certain practices and have certain Yo sola hacer ciertas prcticas y tener ciertas
experiences. But then I would do the same
experiencias. Pero entonces yo hara las mismas
practices and nothing would happen. I asked M prcticas y nada pasara. Pregunt a M por qu
why I wasnt getting although I was trying hard. yo no me pona aunque yo intentara con fuerza.
She said, Those things cannot be earned by
Ella dijo, Aquellas cosas no pueden ser ganadas
practice. It comes with the higher grace. It
por la prctica. Esto viene con la gracia ms alta.
comes sometimes.165
Esto viene a veces. 165
Some devotees seem to feel that Ms
Parece que algunos devotos sienten que
grace is so pervasive that they do not need to do la gracia Ms es tan penetrante que ellos no
anything to deserve it. Several devotees spoke tienen que hacer nada para merecerla. Varios
about Ms aurhetu kripa, or undeserved grace devotos hablaron sobre Ms aurhetu kripa, o
and gave examples of people who came to M gracia inmerecida y dieron ejemplos de personas
and received a sudden transformation without que vinieron a M y recibieron una
any apparent effort. Narendranath Bose, for
transformacin repentina sin cualquier esfuerzo
example, a young businessman with a Western aparente. El Narendranath Bose, por ejemplo, un
education, spoke to me of his conviction that M hombre de negocios joven con una educacin
loves him no matter what he does. He had just Occidental, habl a m de su conviccin que M
finished telling me that M had warned him
le ama pase lo que pase l hace. l acababa de
when he was a mischievous little boy, This
terminar de decirme que M le haba advertido
body is in every photograph in your house! I cundo l era un pequeo muchacho daoso,
asked him if that had cramped his style. He
Este cuerpo est en cada fotografa en su
replied, No, it never cramped my style. Never, casa! Le pregunt si esto hubiera puesto
never. It is very weird. Sometimes I think about obstculos a su estilo. l contest, No, esto
it even today. Even today when I am doing
nunca puso obstculos a mi estilo. Nunca, nunca.
something which is regarded as wrong, I just do Es muy extrao. A veces pienso en ello hasta
it. I just do it, because everything in my life, I hoy. Incluso hoy cuando hago algo que es
relate it to M. Everything-good, bad,
considerado como incorrecto, slo lo hago. Slo
indifferent. Big, small. Sometimes I know it is lo hago, porque todo en mi vida, lo relaciono con

wrong. But I know that M is not going to throw M. Todo - bueno, malo, indiferente. Grande,
me away because Im doing it. So, its just me. pequeo. A veces s que es incorrecto. Pero s
que M no va a tirarme porque lo hago. De este
modo, soy slo yo.
I asked Naren, You have experienced
Pregunt a Naren, Usted ha
her acceptance? He answered, Yes, absolutely. experimentado su aceptacin? l contest, S,
I have not the slightest doubt in my mind. I try absolutamente. No tengo la duda ms leve en mi
not to, but Im also human and am subject to
mente. Intento no a, pero tambin soy humano y
pressure like all humans, and, therefore I
soy sujeto a la presin como toda la gente, y, por
succumb to it, but I very rarely get unnerved.
lo tanto sucumbo a ella, pero muy raramente soy
Because Im always sure that M will accept
acobardado. Como siempre estoy seguro que M
me.166
me aceptar. 166
Thus, there seem to be three kinds of
As, parecen haber tres clases de devotos
devotees of M. The rare devotee envisions that de M. El devoto raro preve aquel su sdhana
his or her sdhana is leading him or her toward conduce l o ella hacia hacerse divino como M.
becoming divine like M. The majority of
La mayora de devotos conduce una vida de
devotees lead a life of some degree of
cierto nivel de la renuncia, realizando un yoga
renunciation, performing a bhakti yoga sdhana bhakti sdhana con la esperanza que ellos
with the hope that they will remain with M
permanecern con M siempre, si en este mundo
always, whether in this world or the next. A few o el siguiente. Unos devotos sienten que ellos
devotees feel they need only give their lives to slo tienen que dar sus vidas a M, recordndola
M, remembering her always, and M will do siempre, y M har el resto. M, sin embargo, en
the rest. M, however, in her ability to assess the su capacidad de tasar las capacidades de cada
capacities of each disciple, singled out a few
discpulo, seleccion a unos discpulos para
disciples for a rigorous sdhana of spiritual
sdhana riguroso de prcticas-japa espirituales,
practices-japa, meditation, recitation of sacred meditacin, recitacin de textos sagrados, y
texts, and Pj. However, for most devotees she Pj. Sin embargo, para la mayor parte de
allowed them to focus their entire sdhana on devotos ella permiti que ellos enfocaran su
her as their ishta devata, surrendering to her will sdhana entero en ella como su ishta devata,
for them. Swami Premananda related that when rindindose a su voluntad para ellos. El Swami
he first met M he challenged M as to the
Premananda relacion esto cuando l primero
necessity of his exerting self-effort when she
encontr M l desafi M en cuanto a la
could give him anything, M articulated the
necesidad de su autoesfuerzo que ejerce cuando
proper bhakti attitude for him very clearly. He ella podra darle algo, M articul la actitud
said, I was about twenty-three. M was so
bhakti apropiada para l muy claramente. l
loving, so motherly. I talked to her like my
dijo, yo era aproximadamente veintitrs. M tan
Mother, not my guru. I used to quarrel with her. I amaba, tan maternal. Me dirig a ella como mi
would say, You are God. So, if you wanted to, Madre, no mi gur. Yo sola pelearme con ella.
you could give me samdhi. Why dont you?
Yo dira, Usted es Dios. De este modo, si usted
You dont really love me. If you did you would quisiera a, usted podra darme samdhi. Por qu
not ask me to do japa and tapasya! She used to no le hacen? Usted realmente no me ama. Si
say, I am not having the kheyla to give it. It usted hiciera usted no me pedira hacer japa y
was difficult to trick her. One day I went to tapasya! Ella sola decir, No tengo el kheyla
M and said to her, M, what do you want? You para darlo. Era difcil engaarla. un da fui a
are M. You are Dev. You are Bhagavn. You M y dije a ella, M, qu quiere usted? Usted

should understand what difficulty we have. We es M. Usted es Dev. Usted es Bhagavn. Usted
cant work in the world, we cant do anything, so debera entender que dificultad tenemos. No
we come to you. What do you want from me? podemos trabajar en el mundo, no podemos
She said, If you have an ego, if you have your hacer nada, entonces venimos a usted. Qu
own desire, you will be unhappy. So surrender quiere usted de m? Ella dijo, Si usted tiene un
unconditionally to this body. It is just like in a ego, si usted tiene su propio deseo, usted estar
puppet show. There is a person pulling the
descontento. Tan se rinden incondicionalmente a
strings and the puppet dances. It goes this way este cuerpo. Es justo como en un teatro de
and that way, it laughs, it dances. You try to
tteres. Hay una persona que toca las teclas y los
become like that, a puppet in my hands, and
bailes de la marioneta. Esto va este camino y as,
whatever I tell you, you do. Dont think on your esto se re, esto baila. Usted trata de hacerse as,
own. If I say something, do it immediately.
una marioneta en mis manos, y todo lo que yo le
Dont use your imagination, your intelligence, or diga, usted hace. No piense en su propio. Si digo
your own conscience to tell what is good or bad. algo, hgalo inmediatamente. No use su
Surrender unconditionally. Just like dough, with imaginacin, su inteligencia, o su propia
no will of its own, ready to be shaped flat or
conciencia para decir lo que est bien o malo.
round. Just do it like that. If you can.167
Rndase incondicionalmente. Justo como masa,
sin voluntad de su propio, listo para ser formado
piso o por ah. Slo hgalo as. Si usted puede.
167
Swami Premananda went on to express
his own understanding of Ms instructions.

El Swami Premananda continu a

expresar su propio entendimiento de
instrucciones Ms.
God is always doing the best thing for us. He
Dios siempre hace la mejor cosa para nosotros.
has created us and he wants to take us to him, l nos ha creado y l quiere tomarnos a l, justo
just like a small child. When a child runs to his como un pequeo nio. Cuando un nio corre a
mother his mother may beat him or wash him, su madre su madre puede pegarle o lavarle, para
for his own good. But the child does not
su propio bien. Pero el nio no entiende. l
understand. He starts crying. Soon he is in his comienza a gritar. Pronto l est en el regazo de
mothers lap. So you have to be like this. Even if su madre. Entonces usted tiene que parecer a
M or God is giving you all sorts of suffering, esto. Aun si M o Dios dan a todos ustedes
you will not leave, because it is all for your own clases del sufrimiento, usted no se marchar,
good. M wants to cleanse everything and take porque es todo para su propio bien. M quiere
you into her lap. So whatever she does, is for our limpiar todo y tomarle en su regazo. Tan todo lo
best and we should surrender unconditionally to que ella haga, es para nuestro mejor y nosotros
her and not think of anything else. We need to deberamos rendirnos incondicionalmente a ella
practice, practice, practice with full faith. I y no pensar en algo ms. Nosotros tenemos que
love God as my M. I want to have realization of practicar, practicar, prctica con la fe llena.
God as my M. I want always to be loved by her. amo a Dios como mi M. Quiero tener la
I always used to tell her, M, I am full of
realizacin de Dios como mi M. Siempre quiero
shortcomings, I am nothing. But whatever I am, ser amado por ella. Yo siempre sola decirle,
with all my sins, I am your child. So whatever M, estoy lleno de defectos, no soy nada. Pero
you want to do, keep me here or throw me away, todo lo que yo sea, con todos mis pecados, soy
you do. That is best for me.168
su nio. Tan todo lo que usted quiera hacer,
gurdeme aqu o treme, usted hace. Es el mejor

para m. 168
Interestingly, this expression of bhakti
De manera interesante, esta expresin del
yoga is echoed almost perfectly in a statement yoga bhakti es repetida casi perfectamente en
made by M that appears in Sad Vani, a
una declaracin hecha por M que parece en
collection of Ms statements recorded by Bhaiji Vani triste, una coleccin de declaraciones Ms
and, therefore, made before 1938: Where
registradas por Bhaiji y, por lo tanto, hecho antes
complete self-effacement is the sdhana, no
de 1938: Donde la humillacin voluntaria
other mantra or tantra is required. Try to
completa es el sdhana, ningn otro mantra o
become as a little child and without any other
tantra se requieren. Trate de hacerse como un
effort on your part, the Great Mother of the
pequeo nio y sin cualquier otro esfuerzo de su
World will take you in Her arms. But, if on the parte, la Grande Madre del Mundo le tomar en
contrary, you wish to be guided by your own
Sus armas. Pero, si al contrario, usted desea ser
intelligence, you will have yourself to shoulder dirigido por su propia inteligencia, usted se
the entire responsibility for your uplift. Are you tendr para llevar a hombros la responsabilidad
not weary of the play of your reason, have you entera de su elevacin. No est cansado usted
not tasted enough of victory and defeat? Now is del juego de su razn, no ha probado usted
the moment to throw yourself into the Mercy of bastante de victoria y fracaso? Ahora es el
the Almighty as one without shelter and support. momento para lanzarse en la Piedad del
Leap into His embrace and you will be released Omnipotente como un sin refugio y apoyo. Salto
from cares. Remember that it is the pure fool
en Su abrazo y usted ser liberado de cuidado.
who shall find God.169
Recuerde que es el tonto puro que debe
encontrar a Dios 169
According to Swami Premanandas
Segn la versin de Swami Premananda
version of Ms teaching on bhakti and
de Ms que da clases en bhakti y rendicin, el
surrender, sdhana does not appear to entail onlysdhana no parece implicar el slo refugio de
receiving shelter and support. It includes the
recepcin y el apoyo. Esto incluye la posibilidad
possibility of tapasya. He emphasizes that one de tapasya. l subraya que hay que rendirse del
must surrender of the I to the point where one I al punto donde uno no tiene ningunos deseos
has no personal desires and one unquestionably personales y uno incuestionablemente sigue la
follows the will of God, even if it entails
voluntad de Dios, aun si esto implica el
suffering and austerity. In fact, we have heard sufrimiento y la austeridad. De hecho, hemos
statements of Ms in which she rails impatientlyodo declaraciones de Ms en el cual ella clama
at devotees who think they can get something for con impaciencia contra devotos que creen que
nothing. M is talking here about the Great
ellos pueden conseguir algo para nada. M habla
Mother of the Universe and the Almighty in the aqu de la Grande Madre del Universo y el
abstract. But, for her disciples, God, their Great Omnipotente en el extracto. Pero, para sus
Mother, is not an abstraction. She is sitting in
discpulos, Dios, su Grande Madre, no es una
front of them. The challenge of this kind of
abstraccin. Ella se sienta delante de ellos. El
bhakti is even greater, then, because there is no desafo de esta clase de bhakti es an mayor,
question of what God intends for you. She tells entonces, porque no hay ninguna pregunta de lo
you and, for your own good, you must obey. Yet, que Dios quiere para usted. Ella le dice y, para su
it seems that the path of Ms devotees, whether propio bien, usted debe obedecer. An, parece
it be the path of bhakti, jndna, kundalin, or
que el camino de devotos Ms, si ser el camino
karma yoga, was softened tremendously by her de bhakti, jndna, kundalin, o yoga de karma,
motherly love and affection. Devotees clearly fue ablandado tremendamente por su amor

felt held in her arms like children, scolded now maternal y afecto. Los devotos claramente se
and then, and sent on their way until they ran
sintieron sostenidos en sus armas como nios,
back again.
reprendieron de vez en cuando, y reexpidieron su
camino hasta que ellos volvieran corriendo otra
vez.
Summary
Resumen
The Dev Mhtmya, echoing the
El Dev Mhtmya, repitiendo la
promise of Lord Krishna, says, Thus does the promesa de Seor Krishna, dice, As hace el
Dev Bhgavati, although eternal, manifest
Dev Bhgavati, aunque eterno, manifistese
herself again and again for the protection of the una y otra vez para la proteccin del mundo, O
world, O King.170 According to her devotees, Rey. 170 Segn sus devotos, nandamay el
nandamay M is the divine Absolute come to M es el Absoluto divino venido a la tierra para
earth to tend to her children, a fulfillment of
tender a sus nios, una realizacin de su deseo
their desire to know and be known by God. M de saber y ser conocido por dios. M no neg su
did not deny her divinity; in fact, she confirmed divinidad; de hecho, ella lo confirm. Ella se
it. She made herself available as the focus of her puso a disposicin como el foco de sdhana de
close devotees sdhana and of their lives. While sus devotos cercanos y de sus vidas. Mientras
she may have recommended different paths for ella puede haber recomendado caminos
different people, she positioned herself at the the diferentes para la gente diferente, ella se coloc
beginning and the end of the path as the allen el principio y el final del camino como la
knowing Mother. M articulated a sdhana in Madre omnisciente. M articul un sdhana en
which one becomes as a little child, a child
el cual se hace como un pequeo nio, un nio
who understands that no matter what Mother
que entiende que pase lo que pase la Madre
may tell them, it is for their own good.
puede decirles, es para su propio bien. Segn la
Depending upon the person, the path of
persona, el camino de rendicin a M implic
surrender to M involved varying degrees of
niveles variados de egolessness y autodisciplina,
egolessness and self-discipline, and varying
y se requiri que niveles variados del
degrees of self-effort were required to fulfill her autoesfuerzo realizaran sus expectativas. An, en
expectations. Yet, throughout each devotees
todas partes de sdhana de cada devoto. M
sdhana. M was there to guide and comfort
deba dirigir all y consolar y, por ltimo, para
and, ultimately, to decide what was the best next decidir lo que era el mejor siguiente paso. El
step. The challenge was surrender of the I, but desafo era la rendicin del "I", pero la
the reward was unconditional love and freedom recompensa era el amor incondicional y la
from personal responsibility.
libertad de la responsabilidad personal.
The sdhana of surrender to the divine
El sdhana de rendicin al divino que los
that M favors has been more challenging for
favores de M han sido ms provocativos para
devotees since Ms mahasamdhi. While beforedevotos desde Ms mahasamdhi. Mientras
they could sit before her and receive her
antes de que ellos pudieran sentarse antes de ella
comfort, correction, and direction, now they
y recibir su comodidad, correccin, y direccin,
must remember her words and try to hear her
ahora ellos deben recordar sus palabras y tratar
voice within. For some devotees this has been a de or su voz dentro de. Para algunos devotos
very painful transition. For others, M is
esto ha sido una transicin muy dolorosa. Para
eternally there. Swami Samatananda speaks of otros, M est eternamente all. Swami
the way devotees approach M since her
Samatananda habla del modo que los devotos se
mahasamdhi.
acercan a M desde su mahasamdhi.

The individual practices are different, but the

Las prcticas individuales son diferentes, pero el
goal is M. M is the goal means that we think objetivo es M. M es los medios de objetivo
that by meditating on M we can reach whatever que creemos que meditando sobre M podemos
we can think of. If we catch hold of Ms hand, alcanzar en que podemos pensar. Si agarramos la
then M will lead us to whatever is needed for mano de M's, entonces M nos llevar a lo que
us. So we do not form a beautiful idea in our
es necesario para nosotros. Entonces no
head about the light of consciousness or Ill
formamos una idea hermosa en nuestra cabeza
become this or that. We think, We will meditate sobre la luz de conocimiento o me har esto o
on M and we will love M and she will show esto. Pensamos, Meditaremos sobre M y
us. Whatever is good for us she will give us. In amaremos M y ella nos mostrar.
this life she will give us, and if not, then in the Independientemente de lo que est bien para
next life we will get it. When Mtji thinks it is nosotros ella nos dar. En esta vida ella nos dar,
fittest for us, she will give us. So we do not
y si no, entonces en la siguiente vida la
hanker after vidyd or mukti or anything, because conseguiremos. Cuando Mtji cree que es el
we do not know what is good for us. We pray to ms adecuado para nosotros, ella nos dar.
you, we love you, and we do not have any type Entonces no deseamos vidyd o mukti o algo,
of worldly attachment. This is the way we
porque no sabemos lo que est bien para
approach M.171
nosotros. Rezamos a usted, le amamos, y no
tenemos ningn tipo del accesorio mundano.
Esto es el modo que nos acercamos a M.171
In conclusion, in spite of nandamay
Para concluir, a pesar de nandamay
Ms insistence that she was just a little child, Ms insistencia que ella era slo un pequeo
she allowed herself to be worshiped as the
nio, ella permiti que ella fuera adorada como
Divine Mother, as the M of all. On the basis of la Madre Divina, como el M de todos. Sobre la
Ms behavior and her statements about her
base del comportamiento Ms y sus
identity, her devotees related to her as God,
afirmaciones sobre su personalidad, sus devotos
whether Bhagavn, Brahman, or Dev, who,
estuvieron relacionados con ella como Dios, si
having descended age after age to destroy the
Bhagavn, Bracmn, o Dev, quien, habiendo
wicked and protect the righteous, descended
bajado la edad despus de la edad para destruir
once again in Kheora, Bengal, for the sake of
el malo y proteger el honrado, bajado otra vez en
His or Her devotees. In the concluding chapter, Kheora, Bengal, por Su devotos. En el captulo
we ask whether Ms devotees belief that God concluyente, preguntamos si la creencia de los
incarnated in this case in the form of a woman devotos Ms que Dios encarn en este caso en
empowered Ms women devotees, in particular, la forma de una mujer autoriz a devotos de
to live a more spiritualized, less conventional
mujeres Ms, en particular, para vivir ms
life.
spiritualized, vida menos convencional.
SEVEN
SIETE
nandamay M and Gender

nandamay M y Gnero

NORMAN CUTLER NOTES THAT, in

EL CUCHILLERO NORMANDO
spite of the twentieth centurys romance with the NOTA QUE, a pesar del romance del siglo
concept of God as symbol and its aversion to veinte con el concepto de Dios como "el
the concept of concrete divinity, India still fully smbolo" y su aversin por el concepto de la
embraces God as possessing an embodied reality divinidad concreta, India todava totalmente

and valorizes a personal relationship with an

abraza a Dios como la posesin de una realidad
embodied God. In India, says Cutler, a
encarnada y valorizes una relacin personal con
personal relationship between deity and
Dios encarnado. En India, dice el Cuchillero,
devotees is possible as a consequence of the
una relacin personal entre deidad y devotos
embodiment of both. Deprived of a body, neither es posible como una consecuencia de la
human nor deity is capable of particularized,
encarnacin de ambos. Privado de un cuerpo, ni
personal interactions.1 Having determined
el humano ni la deidad son capaces de
that the community of nandamay M fully
interacciones particularizadas, 'personales'. 1
embraces M as the embodiment of God and
Habiendo decidido que la comunidad de
nothing less, we ask, How have Ms devotees, nandamay M totalmente abraza M como la
particularly the women, been affected by having encarnacin de Dios y nada menos,
had what they consider to be a personal
preguntamos, Cmo tienen devotos Ms, en
relationship with God in a womans body? Can particular las mujeres, sidas afectado por haber
we assume that a relationship of this kind
tenido qu ellos consideran para ser una relacin
necessarily empowers women?
personal con Dios en el cuerpo de una mujer?
Podemos suponer que una relacin de esta clase
necesariamente autorice a mujeres?
The answers to these questions are
Las respuestas a estas preguntas son
complex and fraught with ambiguity. As
complejas y llenas de la ambigedad. Como
Caroline Walker Bynum would say, nandamay Caroline Walker Bynum dira, nandamay M,
M, in her full complexity as a gender-related en su complejidad llena como un smbolo
symbol, is certainly polysemous and in some
relacionado con el gnero, es seguramente
ways might be about values other than
polysemous y de algunos modos podra ser
gender.2 There are ways in which Ms birth in 'sobre' valores adems del gnero. 2 hay
a womans body particularly inspired and
caminos de cual nacimiento Ms en el cuerpo
benefited women and ways in which it was
de una mujer mujeres en particular inspiradas y
irrelevant. For example, how can Ms
beneficiadas y caminos en cual era irrelevante.
renunciant women devotees maintain that M Por ejemplo, cmo puede Ms renunciant
can never be a model and that they could never devotos de mujeres mantienen que M nunca
identify with her? How could M have lived
puede ser un modelo y que ellos nunca podan
such an unconventional life relative to most
identificarse con ella? Cmo podra M haber
Hindu women and have advised certain women vivido una vida tan poco convencional con
devotees to stay at home and devote themselves relacin a la mayor parte de mujeres hindes y
to their husbands and children? In the course of han aconsejado que ciertos devotos de mujeres
reflecting on these questions, we will consider se queden en casa y se dediquen a sus maridos y
briefly the cultural construction of gender as it nios? En el curso del reflejo en estas preguntas,
relates to the spiritual path within the Hindu
consideraremos brevemente la construccin
tradition and as it is reflected in the community cultural del gnero ya que esto est relacionado
of nandamay M. We examine Ms words on con el camino espiritual dentro de la tradicin
the relevance of gender to spiritual life, as well hind y ya que es reflejado en la comunidad de
as the words of other contemporary Hindu
nandamay M. Examinamos palabras Ms en
religious figures.
la importancia de gnero a la vida espiritual, as
como las palabras de otras cifras religiosas
hindes contemporneas.
Why Did M Take Form as a Woman?
Por qu Hizo M Toman Forma como
una Mujer?

To initiate our exploration of gender and

Para iniciar nuestra exploracin del
nandamay M, we consult the voices of
gnero y nandamay M, consultamos las
nandamay Ms women devotees themselves. voces de nandamay Ms devotos de mujeres
In twelve of the interviews with my female
ellos mismos. En doce de las entrevistas con mis
contributors, after I had asked who they thought donantes de sexo femenino, despus de que yo
M was and received the nearly unanimous
haba preguntado a quin ellos pensaban M era
answer that M was not a woman, not a saint, y recibi la respuesta casi unnime que M no
not a guru, but was God incarnate, I asked,
era una mujer, no un santo, no era encarnado un
Why do you think M took form as a woman? gur, pero Dios, pregunt, Por qu cree usted
Sita Gupta, with Rupa Vishvanathan as the
que M tom la forma como una mujer? Sita
translator, was representative of the various
Gupta, con Rupa Vishvanathan como el
dimensions of the issue. At first Sita had some traductor, era representativo de varias
difficulty even relating to the question. Her first dimensiones de la cuestin. Al principio Sita
response was For M, female or male, it made tena alguna dificultad que hasta se relaciona con
no difference. For M, womans body, mans
la pregunta. Su primera respuesta era Para M,
body, it made no difference. When I asked, If femenino o varn, esto no hizo ninguna
she could have chosen any form, why did she
diferencia. Para M, el cuerpo de la mujer,
choose this one? Sita-Di replied, That is for cuerpo del hombre, esto no hizo ninguna
M to say. At that point, Rupa interrupted to
diferencia. Cundo pregunt, Si ella podra
say, I feel like this-every now and then, God
haber elegido cualquier forma, por qu eligi
takes sometimes the form of a father, sometimes ella ste? Sita-Di contest, Es para M para
a mother, because some feel more comfortable decir. A aquel punto, Rupa interrumpi para
with a father than a mother. I feel some of us are decir, Parezco a esto de vez en cuando, Dios
more comfortable with Mother. Im more
toma a veces la forma de un padre, a veces una
comfortable with Mother than Father.Then Sita madre, porque alguna sensacin ms cmoda
said, Didi [Gurupriya Dev] explained, This con un padre que una madre. Siento que algunos
time M has come for the ladies. Didi said this!de nosotros son ms cmodos con la Madre. Soy
Rupa added,Because we can do personal
ms cmodo con la Madre que el Padre.
service for M. Sita elaborated, We can touch, Entonces Sita dijo, Didi [Gurupriya Dev]
go ahead, massage her legs. You cant do that
explicado, Esta vez M ha venido para las
with a man. In Vindyachal, M used to lie down seoras. Didi dijo esto! Rupa aadi, Como
and one person would be massaging her arm and podemos hacer el servicio personal para M.
one person her leg, massaging and talking to M Sita se explic, Nosotros podemos mencionar,
and M would be laughing. She took off all her seguir adelante, masajear sus piernas. Usted no
clothes and her petticoat used to be there. And puede hacer esto con un hombre. En Vindyachal,
she would be laughing and talking. You see, that M sola acostarse y una persona masajeara su
intimacy you cannot get except with the Mother. brazo y una persona su pierna, masajeando y
So soft, just like a new-born baby, so soft to
dirigindose a M y M se reira. Ella quit toda
massage, so smooth. Thats a personal feeling. su ropa y su combinacin sola estar all. Y ella
The ladies understood her better and felt
se reira y hablara. Usted ve, aquella intimidad
closer to her than the men.3
excepto la cual usted no puede ponerse con la
Madre. Tan suave, justo como un beb recin
nacido, tan suave a masaje, tan liso. Esto es un
sentimiento personal. Las seoras la entendi
mejor y se sinti ms cercano a ella que los

hombres 3
These themes-Ms blindness to gender,
Estos temas-M's ceguera al gnero, la
the special intimacy possible between female
intimidad especial posible entre devotos de sexo
devotees and M and, thus, between women and femenino y M y, as, entre mujeres y Dios, la
God, the preference for Mother over Father, and preferencia de la Madre sobre el Padre, y la
the relative inaccessibility of M to male
inaccesibilidad relativa de M a devotos de sexo
devotees-were mirrored in most of the responses. masculino - fueron reflejados en la mayor parte
A number of women agreed with Sita Gupta that de las respuestas. Varias mujeres estuvieron de
M, as an incarnation of Ultimate Truth, was
acuerdo con Sita Gupta que M, como una
neither male nor female and that as such she did encarnacin de la Verdad ltima, no era ni
not have an eye for gender distinctions.
masculino, ni femenino y que como tal ella no
However, at the same time, they emphasized that tena un ojo para distinciones sexuales. Sin
because they were women, they could enjoy a embargo, al mismo tiempo, ellos subrayaron que
special intimacy with M. Because of the
porque ellas eran mujeres, ellos podran disfrutar
cultural prohibitions governing the relationships de una intimidad especial con M. A causa de las
between unrelated men and women in India,
prohibiciones culturales que gobiernan las
only women could spend time in close proximity relaciones entre hombres y mujeres sin
to M. For example, Vasudha-Di, now age fifty- relaciones en India, slo las mujeres podran
four, described a special moment with M when pasar el tiempo en la proximidad inmediata con
she was eight: When we came from Assam in
M. Por ejemplo, Vasudha-Di, ahora edad
1944, M was staying on a boat on the Ganges. cincuenta y cuatro, describi un momento
And my father would bathe in the Gang three especial con M cuando ella tena ocho aos:
times a day. We used to go with him. We used to Cuando vinimos de Assam en 1944, M se
see Ms boat and we would go to it to get
quedaba un barco en Ganges. Y mi padre se
prasd. We would wash our hands in the
baara en el Gang tres veces por da. Solamos
Ganges. And M would talk. M used to swim ir con l. Solamos ver el barco Ms e iramos a
very nicely and sometimes M would jump into l para conseguir prasd. Lavaramos nuestras
the Ganges. I was only eight years old, but I
manos en Ganges. Y M hablara. M sola nadar
learned to swim. And sometimes I would hold muy amablemente y a veces M brincara en
Ms feet. And we played. The gentlemen kept Ganges. Yo tena slo ocho aos, pero aprend a
their distance from M. And Didi couldnt swim, nadar. Y a veces yo sostendra pies Ms. Y
so she stayed on the deck. And afterwards, in the jugamos. Los seores guardaron su distancia de
full moonlight, M would sing on the boat and M. Y Didi no poda nadar, entonces ella se
we would have ice cream.4
qued la cubierta. Y despus, en la luz de la luna
llena, M cantara en el barco y tendramos la
crema 4 de hielo
This incident is reminiscent of an
Este incidente recuerda un incidente
incident described by Nirmal-Di in chapter 4, in descrito por Nirmal-Di en el captulo 4, en el
which M orchestrated a Ll, or divine play, for cual M orquest un Ll, o juego divino, para
a few young women, costuming them them as unas mujeres jvenes, costuming ellos ellos
pairs of gods and goddesses and dancing with como pares de dioses y diosas y bailando con
them. At the end of that story, Nirmal-Di
ellos. Al final de aquella historia, Nirmal-Di
emphasized, And it was only women!5
enfatiz, Y slo eran mujeres! 5
Interestingly, two male devotees
De manera interesante, dos devotos de

mentioned the disadvantage of being a man

sexo masculino mencionaron la desventaja de ser
around M, one of them expressing the longing un hombre alrededor de M, uno de ellos
to have been more intimate with M. Swami
expresando el deseo de haber sido ms ntimos
Premananda, who had met M nearly a halfcon M. El Swami Premananda, quin haba
century ago as a twenty-five-year-old university encontrado M hace casi un medio siglo como
graduate, made this poignant statement about the un graduado universitario de veinticinco aos,
fate of being male around M: When I came to hizo esta declaracin conmovedora sobre el
stay with M, I could not accept that it was not destino de ser el varn alrededor de M: Cuando
possible to be near the body of Mother. Her
vine para quedarme con M, yo no poda
being a lady and I being a man, there were
reconocer que no era posible estar cerca del
certain limitations. I couldnt be involved with cuerpo de Madre. El que es seora y yo siendo
her. There are certain things one shouldnt do. un hombre, haba ciertas limitaciones. Yo no
Then I was a foolish boy, because I didnt know poda estar implicado con ella. Hay ciertas cosas
all these things one should and shouldnt do. M que no habra que hacer. Entonces yo era un
had to teach me. For example, there is this
muchacho tonto, porque yo no saba todas estas
Kanyapeeth, this girls school. M went there
cosas debera y no debera hacer. M tuvo que
one day, but she didnt take me. So some time ensearme. Por ejemplo, hay este Kanyapeeth, la
later, I went there. I went inside. Now, in India, escuela de esta muchacha. M fue all un da,
the boys and girls are separated. I went inside pero ella no me tom. Tan despus de un tiempo,
the Kanyapeeth and M scolded me, right there. fui all. Fui dentro. Ahora, en India, los
She said, Have you gone insane! I said, M, I muchachos y las muchachas son separados. Fui
went along with you. She said, It is all right dentro de Kanyapeeth y M me reprendi, ah
that you went along, but you should not come in mismo. Ella dijo, Tngale vuelto loco! Dije,
here. I was crying. I said, I have not done
M, fui junto con usted. Ella dijo, Esto est
anything wrong! Then one day, M was
bien por que usted fue, pero usted no debera
sleeping there and I said I also wanted to sleep entrar aqu. Yo gritaba. Dije, No he hecho
there. And M did not take food herself, she had nada malo! Entonces un da, M dorma all y
to be fed. So, she was being fed by someone and dije que tambin quise dormir all. Y M no
I said, I also want to feed you. And her hair, tom la comida ella misma, ella tuvo que ser
she had very long black hair and I just wanted to alimentada. De este modo, ella estaba siendo
comb that. It took me a long time to accept.6 alimentada por alguien y dije, Tambin quiero
alimentarle. Y su pelo, ella tena el pelo negro
muy largo y slo quise peinar esto. Esto me
tard mucho en aceptar 6
What Premananda was longing for, then,
Que Premananda aoraba, entonces, era
was the intimacy that Ms close women
la intimidad que Ms cierran los devotos de
devotees enjoyed while they cared for Ms
mujeres disfrutaron mientras ellos sintieron
physical body as they apparently engaged in the cario por el cuerpo fsico Ms cuando ellos por
mundane activities of life. However, when
lo visto tomaron parte en las actividades
engaging in these activities with M, her women mundanas de la vida. Sin embargo, tomando
devotees tell us that these activities were hardly parte en estas actividades con M, sus devotos
mundane. If we imagine, as Ms community
de mujeres nos dicen que estas actividades eran
imagines, an opportunity to swim with God, to apenas mundanas. Si imaginamos, como la
sleep next to God, to feed God, or to comb
comunidad de M's imagina, una oportunidad de
Gods hair, we can understand why the men
nadar con Dios, dormir al lado de Dios,

around M felt envious.7

alimentar a Dios, o peinar el pelo de Dios,

podemos entender por qu los hombres alrededor
de M se sintieron envidiosos 7
Several women emphasized, in
Varias mujeres subrayaron, en particular,
particular, that the cultural context into which que el contexto cultural en el cual M vino era el
M came was one in which women were
que en el cual las mujeres fueron sumamente
extremely cloistered, to the extent that they were enclaustradas, hasta el punto de que ellos eran
unable to participate fully in spiritual life.
incapaces de participar totalmente en la vida
Because M took a female form, she offered
espiritual. Como M tom una forma femenina,
protection to women wanting to pursue sdhana. ella ofreci la proteccin a mujeres que quieren
Malini-Di explained, In U. P. [Uttara Pradesh], perseguir sdhana. Malini-Di explic, En U. P.
people are very strict about this. They dont let [Uttara Pradesh], la gente es muy estricta sobre
you go to any sdhu. They dont let you go to esto. Ellos no le dejan ir a cualquier sdhu. Ellos
any person like that. It was only because M had no le dejan ir a cualquier persona as. Slo era
come in the form of a lady that we were allowed porque M haba venido a la forma de una
to go near M. Otherwise, we were not. In U. P., seora que nos permitieron ir cerca de M. Por
they were very strict about this. And you see, otra parte, no ramos. En U. P., ellos eran muy
women were always suppressed. But M brought estrictos sobre esto. Y usted ve, las mujeres
out the personalities of the women. And the siempre eran suprimidas. Pero M sac las
life of brahmacharya, it would never have been personalidades de las mujeres. Y la vida de
allowed, because it is considered very, very
brahmacharya, nunca habra sido permitido,
wrong not to get the girl married. At the time, porque se considera muy, muy incorrecto no
things had become so immoral that you couldnt casarse con la muchacha. Entonces, las cosas
leave girls unmarried.8
se haban hecho tan inmorales que usted no
poda abandonar a muchachas solteras 8
This point of view is echoed in other
Este punto de vista es repetido en otras
responses. Lalita Kumar said, M came in this respuestas. Lalita Kumar dijo, M vino a esta
form especially for the women of this land,
forma sobre todo para las mujeres de esta tierra,
because there have been so many rascals
porque hubo tantos bribones masquerading en la
masquerading in the form of mahtmas, in the forma de mahtmas, en el traje tradicional
sannysin garb, and taking advantage of women, sannysin, y aprovechamiento de mujeres, que
that it was so utterly safe to be with Mother, for estaba tan completamente seguro estar con la
women of all ages.9 Gita-Di Bose believes that Madre, para mujeres de todos los aos. 9 GitaM became M because women prayed to the Di Bose cree que M se hizo M porque las
Divine Feminine. In India, the women are very mujeres rezaron al Femenino Divino. En India,
much suppressed by the men. That is why she las mujeres son muy suprimidas por los
became M. Most of the women at the time must hombres. Por eso ella se hizo M. La mayor
have prayed to Shakti. So she came in like a
parte de las mujeres entonces deben haber
woman. But she is not a woman, she is not a
rezado a Shakti. Entonces ella entr como una
man.10
mujer. Pero ella no es una mujer, ella no es un
hombre. 10
Other women spoke more specifically
Otras mujeres hablaron ms
about Ms taking form as a woman to enable expresamente sobre la forma de toma de M's
women to have greater spiritual equality and
como una mujer para permitir a mujeres tener la
freedom. Lakshmi Shrivastav, a university
mayor igualdad espiritual y la libertad. Lakshmi

professor, spoke of Ms helping women gain

access to formerly male spiritual practices.

Shrivastav, un profesor universitario, habl de

Ms que ayuda a mujeres a ganar el acceso a
prcticas espirituales antes masculinas.
I have read history and also a little bit of
He ledo la historia y tambin un poquito de la
anthropology, and I think that in India especially, antropologa, y creo que en India sobre todo, si
if the woman changes, then it is easier to change la mujer cambia, entonces es ms fcil cambiar
the whole society. I feel that. At the time M
la sociedad entera. Siento esto. Entonces M
came, it was 1896. In East Bengal there werent vino, era 1896. En Bengal del este no haba hasta
even trains, just boats. So it was only her coming los trenes, slo los barcos. Entonces era slo su
that introduced women to krtan, the all night
llegada que present a mujeres en krtan, la
chanting. She introduced women to that. She
noche cantando. Ella present a mujeres en esto.
said, Why cant the women do that? There
Ella dijo, Por qu pueden las mujeres no hacer
were many things like that. She gave them
esto? Haba muchas cosas as. Ella les dio el
courage.
coraje.
Lakshmi was one of many to mention
Lakshmi era uno de muchos para
Ms arranging for women to be allowed to
mencionar Ms que pide para mujeres ser
perform krtan, which, according to Ms life
permitidas realizar krtan, que, segn la historia
story, was not accessible to M as a young wife. de la vida Ms, no era accesible a M como una
Lakshmi went on to give an example of Ms
esposa joven. Lakshmi continu a dar un
inspiring women to be more courageous: Once ejemplo de mujeres de inspirar de M's para ser
Mtj was in Banaras staying at the house of a ms valerosa: Una vez que Mtj estaba en
lady. One night M went out and she hadnt
Banaras que se queda en la casa de una seora.
returned. That lady said to herself, As a woman, Una noche M sali y ella no haba vuelto.
I cant go out at night in a sari. It was quite late. Aquella seora dijo a ella, Como una mujer, no
So she just put on a mans dhoti, put on a
puedo salir por la noche en un sari. Era
dushl (a shawl), put her hair up in a turban, completamente tarde. Entonces ella slo puso
took a lati (a stick) and she went to that place to dhoti de un hombre, ponga un dushl (un
get M. So this is the sort of courage M
mantn), presente su pelo en un turbante, tom
gives.11
un lati (un palo) y ella fue a aquel lugar para
conseguir M. Entonces esto es la clase de coraje
que M da 11
In this example, it seems clear that
Lakshmi saw the lady in question as inspired
by Ms fearlessness and refusal to behave in a
conventional manner. M herself always wore a
white dhoti wrapped around her in an
unconventional way and surely was not afraid to
go out at night.

En este ejemplo, parece claro que

Lakshmi vio a la "seora" antes mencionada
como inspirado por intrepidez Ms y respuesta
negativa de comportarse en una manera
convencional. M ella misma siempre se gastaba
dhoti blanco se abrig alrededor de ella de un
modo poco convencional y seguramente no tena
miedo de salir por la noche.
By contrast, Swami Brahmananda, the
Por el contraste, Swami Brahmananda, la
head of the Kankhal ashram, voluntarily
cabeza del ashram de Kankhal, voluntariamente
bringing up the question of why M was born as subiendo la pregunta de por qu M naci como
a woman, had a different slant on Ms mission, una mujer, tena una inclinacin diferente en la
not surprisingly one involving the uplift of men. misin Ms, no sorprendentemente una
In the process of explaining his idea, he
implicacin de la elevacin de hombres. En el

nuanced Ms gender in a different way.

proceso de explicar su "idea", l gnero Ms

matizado de un modo diferente.
M was a lady. She was not male or female. But M era una seora. Ella no era de sexo
because she was a lady, whenever she went into masculino o de sexo femenino. Pero porque ella
a household, she was accessible to the females. era una seora, siempre que ella entrara en una
Now what happened, she came to this world to casa, ella era accesible a las mujeres. Ahora lo
change, to bring change. Now who can change que pas, ella vino a este mundo para cambiar,
the world? The mother. The household mother traer el cambio. Ahora quin puede cambiar el
can change the boys, not the father. You know, mundo? La madre. La madre domstica puede
the boy stays twelve, fifteen years with mother. cambiar a los muchachos, no el padre. Usted
These ladies are future mothers, so they can
sabe, el muchacho se queda doce, quince aos
teach whatever M used to teach.
con la madre. Estas seoras son futuras madres,
entonces ellos pueden ensear que cualquier M
sola dar clases.
Having just interviewed four female
Habiendo entrevistado enseguida cuatro
renunciants whom he had told me would help renunciants femeninos a quien l me haba dicho
me understand M, I asked for clarification.
me ayudara a entender M, ped la aclaracin.
Did M encourage those women to stay in the M animan a aquellas mujeres a quedarse en la
household or to become brahmachrins?
casa o hacerse brahmachrins? Brahmananda
Brahmananda replied, No, no, she encouraged contest, No, no, ella los anim a quedarse en la
them to stay in the house and change their sons casa y cambiar a sus hijos y sus maridos. Era la
and their husbands. That was the idea. And in the idea. Y en el futuro, treinta aos despus del
future, thirty years after Ms passing, there will paso de M's, habr una nueva generacin. Es mi
be a new generation. That is my idea. And I have idea. Y he visto a los muchachos que vinieron al
seen the boys who came in touch with M. They toque con M. Ellos son ms poderosos que la
are more forceful than the people of this
gente de esta generacin, los ms jvenes. Y
generation, the younger ones. And they got their ellos consiguieron su enseanza de su propia
teaching from their own mother who got it from madre que la consigui de M.12
M.12
Not surprisingly, there were no women
No sorprendentemente, no haba
devotees who believed that Ms purpose in
ningunos devotos de mujeres que creyeran que el
coming into the world as a woman was to raise a objetivo Ms en la entrada en el mundo como
generation of more forceful men.
una mujer era criar una generacin de ms
hombres "poderosos".
Ms Accessibility to Women
Accesibilidad de M's a Mujeres
There seem to be three main ways in
Parecen haber tres caminos principales
which Ms being a woman particularly
de los cuales Ms que es una mujer en
benefited and inspired women. The first way,
particular benefici e inspir a mujeres. El
which has been well documented in the
primer camino, que ha sido bien documentado en
interviews throughout this study, is that, because las entrevistas durante este estudio, consiste en
M was in a female body, women had greater
que, porque M estaba en un cuerpo femenino,
access to her and, therefore, greater intimacy
las mujeres tenan el mayor acceso a ella y, por
with her. In watching the films and videotapes of lo tanto, mayor intimidad con ella. En ver las
M, it is striking to see the number of women, pelculas y las videocintas del M, es asombroso

both householders and brahmachrins,

ver el nmero de mujeres, ambas cabezas de
surrounding M at public events. I have been
familia y brahmachrins, rodeando M en
able to see the faces of many of the women
acontecimientos pblicos. He sido capaz de ver
devotees whom I interviewed hovering around las caras de muchos de los devotos de mujeres
M. I can only imagine that, in Ms private
que entrevist cernerme alrededor de M. Slo
moments, men were absent, and many women puedo suponer que, en momentos privados Ms,
had the opportunity to serve God as M very
los hombres eran ausentes, y muchas mujeres
closely. It is easy to understand how those
tenan la oportunidad de servir a Dios como M
women who physically cared for M might have muy estrechamente. Es fcil entender como
been particularly devastated by her death. Chitra, aquellas mujeres que fsicamente sintieron
a brahmachrin, movingly expressed the grief cario por M podran haber sido en particular
of many women close to M in a 1984 article in devastadas por su muerte. Chitra, un
nanda Vrt. She says, My pained heart cries brahmachrin, de modo conmovedor expres la
out in anguish to take shelter in the pure haven pena de muchas mujeres cerca de M en un
of love that was our Mothers lap.13
artculo de 1984 en nanda Vrt. Ella dice, Mi
corazn afligido lanza un grito en la angustia
para tomar el refugio en el asilo puro del amor
que era el regazo de nuestra Madre. 13
While women devotees privileged
Mientras el acceso privilegiado de los
access to M offered them a rare spiritual
devotos de mujeres a M les ofreci una
opportunity to have a personal relationship with oportunidad espiritual rara de tener una relacin
God as M, caring for her and being cared for by personal con Dios como M, sintiendo cario
her, it also offered them an emotional
por ella y siendo sentido cario por ella, esto
opportunity. Most Hindu marriages, and
tambin les ofreci una oportunidad emocional.
certainly Bengali ones, require a young woman, La mayor parte de matrimonios hindes, y los
who is often a mere teenager, to leave her own seguramente bengales, requieren a una mujer
mother and spend the rest of her life in the
joven, que a menudo es un mero adolescente,
household of her husband, receiving what
para abandonar a su propia madre y gastar el
motherly attention is available, which may be resto de su vida en la casa de su marido,
little or none, from her mother-in-law. The heart- recibiendo que atencin maternal est
wrenching separation of a daughter from her
disponible, que puede ser poco o ninguno, de su
mother at marriage is sung about and ritualized suegra. La separacin que tira el corazn de una
in the time preceding a traditional Hindu
hija de su madre en el matrimonio es cantada
wedding, so that nearly every young girl,
sobre y ritualized en el tiempo que precede a una
although prepared for it, also dreads it.14 After boda hind tradicional, de modo que casi cada
the marriage, depending on the regional and
muchacha joven, aunque preparado para ello,
caste customs, a young bride is allowed to visit tambin tema ello 14 despus de Que el
her own mother only at specific times of the year matrimonio, segn la aduana regional y aduana
and, depending on distance, perhaps not even
de castas, a una novia joven le permiten visitar a
once a year. For married devotees, in the absence su propia madre slo en tiempos especficos del
of a continuous and nurturing relationship with ao y, segn la distancia, quizs no hasta una vez
their own mother, M fulfilled that motherly
al ao. Para devotos casados, en ausencia de una
role. Women often mentioned that the kind of relacin continua y que nutre con su propia
intimacy that they enjoyed with M mirrored
madre, M realiz aquel papel maternal. Las
their relationship with their biological M. For mujeres a menudo mencionaban que la clase de
example, Krishna Bhattacharya, presently in her intimidad de la cual ellos disfrutaron con M

sixties or seventies, reminisced about a time

reflej su relacin con su M biolgico. Por
when M invited her to come to Naimisharanya. ejemplo, Krishna el Bhattacharya, actualmente
en sus aos sesenta o aos setenta, rememor a
un tiempo cuando M la invit a venir a
Naimisharanya.
Just like a daughter who after so many days
Justo como una hija que despus de tantos das
goes to her parents house, I was looked after by va a la casa de su padre, de m cuid cada uno
everybody with care. In that way I was.
con el cuidado. De esa manera yo era.
Naimisharanya is a very quiet and peaceful
Naimisharanya es un lugar muy tranquilo y
place, and M used to ask me every day whether pacfico, y M sola preguntarme cada da si he
I have seen everything there, and whether I have visto todo all, y si he tomado mi comida,
taken my food, lunch, etc. M would let me take almuerzo, etc. M me dejara bajar su pelo y
her hair down and lie on the cot. We would chat, mentir en la cuna. Charlaramos, como las
just as mothers and daughters do. She would say, madres y las hijas hacen. Ella dira, Qu le
What did they feed you? Was the food good? alimentaron ellos? Estaba bien la comida? Y
And I used to ask her about the proper way I
yo sola preguntarle sobre el modo apropiado
should make my rituals and things. And at that que yo debera hacer mis rituales y cosas. Y
time, she used to ask everybody to leave the
entonces, ella sola pedir a cada uno dejar el
room, so I could be alone with M.15
cuarto, entonces yo podra estar a solas con
M.15
For Ms brahmachrin devotees, the
Para Ms brahmachrin devotos, la
choice to live with M as celibate women meant opcin de vivir con M ya que las mujeres
that they could have a lifelong relationship with clibes supusieron que ellos podran tener una
both mothers, their own biological mothers and relacin de toda la vida con ambas madres, sus
their spiritual mothers. For example, when I
propias madres biolgicas y sus madres
interviewed the brahmachrin Malini-Di, I also espirituales. Por ejemplo, cuando entrevist a
met her mother, who was living in the Kankhal Malini-Di brahmachrin, tambin encontr a su
ashram with her. Mother and daughter seemed to madre, que viva en el ashram de Kankhal con
be enjoying an intimacy and a proximity not
ella. Pareci que la madre y la hija disfrutaron de
usually possible when a daughter leaves home una intimidad y una proximidad no por lo
for her husbands household. In addition, as
general posible cuando una hija se va a casa para
Malini intimated, whereas an unmarried
la casa de su marido. Adems, ya que Malini
daughter is considered an embarrassment and a insinu, mientras que una hija soltera se
potential disaster, a brahmachrin daughter,
considera una vergenza y un desastre potencial,
safe in the confines of Ms ashram, can be a
una hija brahmachrin, segura en los lmites del
source of pride.
ashram Ms, puede ser una fuente de orgullo.
M as an Advocate for Spiritual
M como un Abogado para Igualdad
Equality for Women
Espiritual para Mujeres
The second way in which Ms being a
woman benefited women was that M, because
of womens accessibility to her, was in a better
position to advocate for their spiritual equality
with men. In particular, she was able to inspire
some of them, the ones who she determined
were suited, to take a vow of lifelong celibacy

El segundo camino del cual Ms que es

una mujer benefici a mujeres consista en que
M, debido a la accesibilidad femenina a ella,
estaba en una mejor posicin para abogar para su
igualdad espiritual con hombres. En particular,
ella era capaz de inspirar algunos de ellos, estos
que ella determin fueron satisfechos, para

and become brahmachrins, pursuing full-time tomar un voto del celibato de toda la vida y
sdhana. Eight of the twenty-five women had hacerse brahmachrins, persiguiendo sdhana
taken such a vow. This act of renunciation
de jornada completa. Ocho de las veinticinco
apparently had both associated difficulties and mujeres haban tomado tal voto. Este acto de la
boons. On the one hand, Ms girls, as they renuncia por lo visto haba tanto asociado
were called, lived a rather cloistered life in
dificultades y bendiciones. Por una parte, las
which they had few personal possessions and
muchachas Ms, como los llamaron, vivieron
little or no privacy, were told what to do and
una vida mejor dicho enclaustrada en la cual
where to do it, and engaged in various levels of ellos tenan pocos bienes privados y poca o
tapasya, or austerities, such as sleeping on a thin ninguna intimidad, fueron dichos que hacer y
mat on the floor. On the other hand, they were donde hacerlo, y entablado en varios niveles de
just that, Ms girls, and as such they enjoyed tapasya, o austeridades, como dormir en una
the enviable position of living and traveling with estera delgada en el suelo. Por otra parte, ellos
M most of the time. Certainly many of them
eran slo que, muchachas Ms, y como tal
must have been motivated to become
ellos disfrutaron de la posicin envidiable de
brahmachrins for this reason. While women vida y viajes con M la mayor parte del tiempo.
householder devotees came and went, based on Seguramente muchos de ellos deben haber sido
their husbands permission and their family
motivados para hacerse brahmachrins por esta
responsibilities, Ms girls stayed on, caring razn. Mientras los devotos de cabeza de familia
for M.
de mujeres vinieron y fueron, basados en el
permiso de sus maridos y sus responsabilidades
de familia, las muchachas Ms se quedaron,
sintiendo cario por M.
Although it would be tempting to think
Aunque fuera atractivo pensar en
of Ms girls as doing more combing of Ms muchachas de M's como haciendo ms
hair than meditation, it is apparent that along
peinada del pelo Ms que la meditacin, es
with physical proximity to M came Ms close aparente que junto con la proximidad fsica de
scrutiny of their spiritual progress. Swami
M vino Ms escrutinio cercano de su progreso
Gitananda, the only sannysini whom I
espiritual. El Swami Gitananda, nico
interviewed, described the benefits and the
sannysini a quien entrevist, describi las
demands of the girls relationship with M.
ventajas y las demandas de la relacin de las
"muchachas" con M.
[The girls] who wanted to be closely related to [Las muchachas] quin quiso ser estrechamente
M were treated differently by M. She was
relacionado a M fueron tratadas diferentemente
open with them. She liked to scold them in front por M. Ella estaba abierta con ellos. Le gust
of the assembled people. M had a free,
reprenderlos delante de la gente reunida. M
unrestrained relationship with us and took
tena una relacin libre, desenfrenada con
pleasure in speaking to us. And we girls took
nosotros y tom el placer en el hablar a nosotros.
pride in our status. M would scold us in public Y muchachas tomamos el orgullo de nuestro
for the smallest infractions. It was only for estado. M nos reprendera en pblico para las
show and then she would say later, Now, I can infracciones ms pequeas. slo era para el
scold you with all my heart. I can be very direct espectculo y luego ella dira ms tarde, Ahora,
with you. I do not have to hide anything. This puedo reprenderle con todo mi corazn. Puedo
was our pride that M thought we were special. ser muy directo con usted. No tengo que
With us M felt every little, tiny behavior had esconder nada. Esto era nuestro orgullo que M
to be so fragrant and fruitful as a rose in full
crea que ramos especiales. Con nosotros

bloom. You see, M wanted us to blossom into M sinti cada poco, el comportamiento
perfection. So she pointed out even the smallest diminuto tuvo que ser tan fragante y fructuoso
failing so that we will improve and make our life como elevarse en la flor llena. Usted ve, M
beautiful like a rose.16
quiso que nosotros se convirtiramos en la
perfeccin. Entonces ella indic hasta el defecto
ms pequeo de modo que mejoremos y
haremos nuestra vida hermosa como elevarnos
16
Chitras article, Let Us Be Filled with
El artculo de Chitra, Nos dejan estar
Sweet Memories, explains the blessings and the Llenos de Memorias Dulces, explica las
challenges inherent in the relationship between bendiciones y los desafos inherentes en la
M and her brahmachrins.17 In this article,
relacin entre M y su brahmachrins.17 En este
Chitra reproduces a letter dictated by M to her artculo, Chitra reproduce una carta dictada por
and five of Ms other older friends, whom
M a ella y cinco de Ms otros amigos ms
M had left in Kishenpur ashram in Dehradun viejos, a quin M haba abandonado en el
during the three severe winter months to
ashram de Kishenpur en Dehradun durante los
practice intensive sdhana! Although Chitra
tres meses de invierno severos para practicar
frames the article by saying that there is no one sdhana intensivo! Aunque Chitra enmarque el
now who lavishes grace and compassion on us artculo diciendo que no hay nadie ahora que
as did our adored M,18 practicing sdhana in prodigue la gracia y la compasin en nosotros
the bitter cold of the Himalayan foothills in
como hizo nuestro M adorado, 18 prctica
December and January without central heating sdhana en el fro amargo de las estribaciones
and without M must have been pure tapasya. himalayas en diciembre y enero sin la
M, indeed, acknowledges this point in her
calefaccin central y sin M debe haber sido
letter, saying that we are told that for the sake tapasya puro. M, en efecto, reconoce este punto
of concentrated sdhana, sadhus and sannysins en su carta, diciendo que nos dicen que por
[both terms for male practitioners] often stay in sdhana concentrado, sadhus y sannysins
cold places since this is congenial to
[ambos trminos para practicantes de sexo
meditation. She says that spending too much masculino] a menudo se quedan en sitios fros ya
time traveling with M and meeting too many que esto es simptico hacia la meditacin. Ella
people becomes an obstacle. Thus, for their
dice que los gastos de demasiado viaje en el
spiritual welfare, M has had the kheyla that tiempo con M y encontrando a demasiadas
they should be away from this body. M
personas se hacen un obstculo. As, para su
chastens, Therefore, this splendid opportunity bienestar espiritual, M ha tenido el kheyla
should not be wasted. The aroma of the sdhana que ellos deberan estar lejos de este cuerpo.
of these tapasvins [female ascetics] must be
M castiga, Por lo tanto, esta oportunidad
noticed in their looks, their way of speaking;
esplndida no debera ser gastada. El aroma del
each movement should manifest their progress sdhana de estos tapasvins [ascetas de sexo
towards Truth. Every effort must be made to
femenino] debe ser notado en sus miradas, su
speak the truth, to remain steeped in the
modo de hablar; cada movimiento debera
spiritual, to advance toward immortality.19
manifestar su progreso hacia la Verdad. Cada
esfuerzo debe ser hecho decir la verdad,
permanecer remojado en el espiritual, avanzar
hacia la inmortalidad 19
The letter goes on to address each

La carta contina a dirigirse a cada

brahmachrin individually with both motherly brahmachrin individualmente tanto con

advice and compassion and guru-like
consejo maternal como con compasin y
corrections. For example, M is happy to hear correcciones parecidas a un gur. Por ejemplo,
that Pushpas and Chitras inflammation of the M es contento de or que la inflamacin de
throat has subsided. Yet M says, Udas is
Pushpa y Chitra de la garganta se ha hundido.
growing old, wrinkles have started on her face. An M dice, Udas envejece, las arrugas han
When will you concentrate on sdhana? Are you comenzado en su cara. Cundo se concentrar
going to spend your whole life attending to this usted en sdhana? Va usted a gastar su vida
body? Complete your japa and do your sdhana entera ocupndose de este cuerpo? Complete su
with enthusiasm and steadiness.20 She cautions japa y haga su sdhana con entusiasmo y
against drinking too much tea in winter and
firmeza. 20 Ella advierte contra la bebida de
recommends hot water instead. At the same time demasiado t en invierno y recomienda el agua
she says, Many a day have you spent watching caliente en cambio. Al mismo tiempo ella dice,
the sights of the world, joking and laughing in Muchos das le tienen gast mirando las vistas
the worldly way; now, friends, be pilgrims on thedel mundo, humorstico y rerse del modo
journey to your real Home! Do not think that just mundano; ahora, amigos, ser peregrinos en el
because you have not felt His presence and the viaje a su verdadera casa! No crea que slo
touch of Him you are free to while away your porque usted no ha sentido Su presencia y el
time in frivolities, this can never lead to your
toque de l usted sea libre de pasar su tiempo en
real welfare.21
frivolidades, esto nunca puede llevar a su
verdadero bienestar 21
M closes with detailed instructions for
M se enzarza con instrucciones
daily recitation of sacred texts, japa, and
detalladas para la recitacin diaria de textos
meditation.
sagrados, japa, y meditacin.
This letter certainly belies any
Esta carta seguramente desmiente
impression we might have gotten that the
cualquier impresin podramos haber conseguido
brahmachrins close to M did not really
esto el brahmachrins cerca de M realmente
engage in sdhana and only cared for M as theyno tom parte en sdhana y slo sinti cario
would a mrti, or statue of a deity. Yet M seems por M ya que ellos iban un mrti, o la estatua
to be acknowledging that tendency. She seems to de una deidad. An parece que M reconoce
be calling them to turn their focus away from her aquella tendencia. Parece que ella los llama para
and back to themselves and their own spiritual rechazar su foco de ella y atrs a ellos y su
progress, maintaining that patience and
propio progreso espiritual, manteniendo que la
forbearance are necessary for all. How can the paciencia y la paciencia son necesarias para
foundation be laid without endurance?22
todos. Cmo puede la fundacin ser puesta sin
la resistencia? 22
The second evidence of Ms advocacy
Segundas pruebas de la defensa Ms
for the spiritual equality of women is her
para la igualdad espiritual de mujeres son su
establishment of the Kanyapeeth, the Sanskrit establecimiento de Kanyapeeth, la escuela
school for girls between ages five and twelve, in Snscrita para muchachas entre aos cinco y
Banaras. Although it is firmly maintained that doce, en Banaras. Aunque sea firmemente
M never affiliated herself with any institution mantenido que M nunca se afil con cualquier
established in her name, both my interviews and institucin establecida de su nombre, tanto mis
the literature available on M point to her active entrevistas como la literatura disponible en M
involvement in the school. Swami Samatananda sealan a su participacin activa en la escuela.

told me, Our Kanyapeeth girls are famous in Swami Samatananda me dijo, Nuestras
Banaras. They speak in Sanskrit. M used to
muchachas Kanyapeeth son famosas en Banaras.
watch the girls speaking in Sanskrit, doing
Ellos hablan en Snscrito. M sola mirar a las
dramas from Sanskrit literature. They have
muchachas que hablan en Snscrito, haciendo
received much respect and Mtji founded this dramas de la literatura Snscrita. Ellos han
institution for girls education, for the
recibido mucho respeto y Mtji fund esta
uplifting of the girls.23 Uma Chatterjee told me institucin para la educacin de la muchacha,
that the Kanyapeeth was technically started by para la elevacin de las muchachas. 23 Uma
Gurupriya Dev in order to provide protection Chatterjee me dijo que Kanyapeeth fue
for girls who did not desire marriage and
tcnicamente comenzado por Gurupriya Dev en
education for those who do. Parents, she said, el pedido para proporcionar la proteccin a
used to send their girls to get a good, spiritual muchachas que no desearon el matrimonio y la
education, but now there are also economic and educacin para aquellos que hacen. Los padres,
domestic reasons. But remarkably, even today, ella dijo, solan enviar a sus muchachas para
25 percent of the girls stay on to be lifelong
conseguir una educacin buena, espiritual, pero
brahmachrins, teaching in the school.24
ahora tambin hay motivos econmicos y
Certainly Ms support of the school and
domsticos. Pero notablemente, hasta hoy, el 25
involvement in it reflect her commitment to
por ciento de las muchachas se queda para ser
spiritual education for girls and to the institution brahmachrins de toda la vida, que da clases en
of brahmacharya and its availability to Hindu la escuela 24 Seguramente el apoyo de M's de
girls as an alternative to marriage.
la escuela y participacin en ella refleja su
entrega a la educacin espiritual para muchachas
y a la institucin de brahmacharya y su
disponibilidad a muchachas hindes como una
alternativa al matrimonio.
A third demonstration of Ms advocacy
Una tercera demostracin de la defensa
for womens spiritual equality is her arranging Ms para la igualdad espiritual femenina es su
for certain women to participate in the Vedic
peticin para ciertas mujeres participar en la
ceremony of upanayana, or the investiture with ceremonia Vdica de upanayana, o la
the sacred thread, an initiation available only to investidura con el hilo sagrado, una iniciacin
boys for nearly two thousand years.25 The
disponible slo para muchachos durante casi dos
upanayana has traditionally marked the passage mil aos 25 El upanayana ha marcado
of a boy of one of the three highest castes into tradicionalmente el paso de un muchacho de una
the period of celibate study in which he was to de las tres castas ms altas en el perodo del
master the Vedas. According to Gurupriya
estudio clibe en el cual l deba dominar Vedas.
Devs journal, which is corroborated by my
Segn el diario Gurupriya Devs, que es
interviews with Ms devotees, sometime in
confirmado por mis entrevistas con devotos
1929, in Dacca, the subject of investing women Ms, algn da en 1929, en Dacca, el sujeto de
with the sacred thread had arisen in Ms
mujeres que invierten con el hilo sagrado se
kheyla and she herself had taken on a sacred
haba levantado en Ms kheyla y ella ella
thread.26 Keshab Bhattacharya, in the midst of misma haba tomado un hilo sagrado. 26
telling me about Ms enthusiasm upon hearing Keshab Bhattacharya, en medio de la narracin
about his upanayana in 1971 at the age of eight de m sobre el entusiasmo Ms para or sobre su
or nine, said, Yes, it was M who started the
upanayana en 1971 a la edad de ocho aos o
ancient practice of giving the sacred thread to nueve, dijeron, S, era M quin comenz la
brahman girls. Theres a very interesting story of prctica antigua de dar el hilo sagrado a

how she was playing with a gold chain of hers

and one day, it had three strings, she started
putting it around her neck and putting the other
end under her arm. She kept it like that for some
time, telling Didi, Look, Im now a dvija, a
twice born.27

muchachas de bracmn. Hay una historia muy

interesante de como ella jugaba con una cadena
de oro suya y un da, ella tena tres cuerdas, ella
comenz a ponerla alrededor de su cuello y
poner el otro final bajo su brazo. Ella lo guard
as durante algn tiempo, diciendo Didi, mire
usted, soy ahora un dvija, un dos veces nacido.
27

According to Gurupriya Dev, sometime

Segn Gurupriya Dev, algn da a partir
thereafter at the Ramna ashram in Calcutta, M de entonces en el ashram de Ramna en Calcuta,
gave Bhaiji, who was not a brahman, the sacred M dio Bhaiji, que no era un bracmn, el hilo
thread because she had the feeling that he was a sagrado porque ella tena el sentimiento que l
brahman.28
era un bracmn. 28
In 1934, according to Didi, right after M
En 1934, segn Didi, directamente
had given her the name Gurupriya, along with despus de que M le haba dado el nombre
some yellow clothes and the instruction to live Gurupriya, junto con alguna ropa amarilla y la
as a brahmachrin, M raised one more
instruccin de vivir como un brahmachrin, M
point: Find out from the scholars in Ksh
levant uno ms punto: Encuentre de los
[Banaras] whether the ritual of conferring the
eruditos en Ksh [Banaras] si el ritual de
sacred thread on women is mentioned in our
conferir el hilo sagrado a mujeres es mencionado
scriptures or not. At Ksh we made
en nuestras escrituras o no. En Ksh
exhaustive inquiries, from many scholars, about hicimos preguntas exhaustivas, de muchos
investing with the sacred thread. The unanimous eruditos, sobre la inversin con el hilo sagrado.
reply was, This tradition was prevalent in
La respuesta unnime era, Esta tradicin era
ancient times, but we cannot find an opinion for frecuente en la antigedad, pero no podemos
modern times. Finally we decided we could get encontrar una opinin durante tiempos
the best solution from Pandit Sri Gopinath
modernos. Finalmente decidimos que
Kaviraj and so we approached him. M also had podramos conseguir la mejor solucin de Pandit
suggested his name to us. He did some research Sri Gopinath Kaviraj y entonces nos acercamos a
on the subject and found many examples of
l. M tambin haba sugerido su nombre a
instances where women had received the sacred nosotros. l hizo un poco de investigacin en el
thread. He proposed, If M so desires, she can sujeto y encontr muchos ejemplos de casos
give the sacred thread to women even now. Ms donde las mujeres haban recibido el hilo
will is scriptural. No other opinion is
sagrado. l propuso, Si M tan deseos, ella
necessary.29
puede dar el hilo sagrado a mujeres ahora
mismo. La voluntad de M's es bblica. Ninguna
otra opinin es necesaria. 29
And so, in 1935, M had Gurupriya Dev
Y tan, en 1935, M tena Gurupriya Dev
invested with the sacred thread, along with
invertido con el hilo sagrado, junto con la
Bholanths grandniece, Maron. Swami
sobrina Bholanths, Maron. Swami
Samatananda confirmed this sequence of events Samatananda confirm esta secuencia de
and offered to show me a copy of a treatise of acontecimientos y ofreci mostrarme una copia
Kavirajs in favor of the sacred thread for
de un tratado de Kaviraj a favor del hilo
women.30
sagrado para mujeres. 30

Malini-Di told me the rest of the story.

Malini-Di me dijo el resto de la historia.
After Gurupriya Dev received the sacred
Despus Gurupriya el Dev recibi el hilo
thread, M had Purnananda, Chandan, Udas,
sagrado, M tena Purnananda, Chandan, Udas,
Nirukma, Jaya, and Dika take it. I asked if these Nirukma, Jaya, y Dika lo toman. Pregunt si esta
people asked to receive the sacred thread. Malini gente pidi recibir el hilo sagrado. Malini
replied, No, M asked everybody. She asked contest, No, M pregunt a cada uno. Ella
Padmaj-all these people-Will you take? Will pregunt a Padmaj-toda esta gente-'Will que
you take? Some said No, because it meant you usted toma? Tomar usted? Unos dijeron 'No',
had to shave off your hair and take the sacred
porque esto signific que usted tuvo que
thread. Then you had to follow a bunch of rules afeitarse su pelo y tomar el hilo sagrado.
and regulations, and some people felt because of Entonces usted tuvo que seguir un manojo de
their health they couldnt do. I asked Malini if reglas y normas, y algunas personas sentidas
M had asked her and she said, No, I am not a debido a su salud que ellos no podan hacer.
brahman. She did ask Swami Paramananda,
Pregunt a Malini si M le hubiera preguntado y
Can we give to nonbrahmans also? and
ella dijo, No, no soy un bracmn. Ella
Swamiji said, Amongst the men folk, you can, realmente pregunt a Swami Paramananda,
but I dont know about the ladies. So on that
Podemos dar a no bracmanes tambin? y
basis, she didnt.31
Swamiji dijo, Entre la gente de hombres, usted
puede, pero no s sobre las seoras. Tan en
aquella base, ella no hizo. 31
In Dehradun in 1980, M talks about a
En Dehradun en 1980, M habla de una
conversation she had with the
conversacin que ella tena con el
Mahmandaleshvara, an important regional head Mahmandaleshvara, un encabezamiento
of an order of sannysins. She says that he came regional importante de un pedido de sannysins.
to her respectfully, but concerned, saying, You Ella dice que l vino a ella respetuosamente,
have taken this sacred thread. Will you please pero concerni, diciendo, Usted ha tomado este
tell me something about it? M relates the
hilo sagrado. Por favor dgame algo sobre
conversation in which M argued strongly that ello? M relaciona la conversacin en la cual
the true meaning of the scriptures is that
M sostuvo fuertemente que el sentido verdadero
Klyuga, the present, most degenerate age, is no de las escrituras es que Klyuga, el presente, la
different from Kritayuga, the perfect age;
mayor parte de edad degenerada, es no diferente
therefore, women deserve to be treated equally. de Kritayuga, la edad perfecta; por lo tanto, las
She said that finally the Mahmandaleshvara
mujeres merecen ser tratadas igualmente. Ella
relented, saying, M what you have said and dijo que finalmente el Mahmandaleshvara se
done is all correct. In closing the story, M
abland, diciendo, M lo que usted ha dicho y
says, Why did he say so? The reason is that this ha hecho es todo correcto. En el cierre de la
body put on that sacred thread by herself. She historia, M dice, Por qu dijo l tan? La razn
started reciting Gyatr [mantra] on her own.
consiste en que este cuerpo puso aquel hilo
She did not take any Guru. She did not listen to sagrado sola. Ella comenz a recitar el Gyatr
that Gyatr from anybody. It automatically
[mantra] sola. Ella no tom a ningn Gur. Ella
came from her heart. That is why this body says, no escuch esto Gyatr de alguien. Esto
This mantra does not exist in any educated
automticamente vino de su corazn. Por eso
person alone. It is not the property of any
este cuerpo dice, Este mantra no existe en
scholar. It exists in everyone and when it comes ninguna persona culta sola. No es la propiedad
forth, it seems to be flowing from Apaurusha
de ningn erudito. Esto existe en cada uno y
[Not-Man], not from a man but from God.32 cuando esto viene adelante, parece que fluye de

Apaurusha [No-hombre], no de un hombre, pero

de Dios. 32
One other phenomenon demonstrates
Un otro fenmeno demuestra la defensa
Ms advocacy for womens spiritual equality, Ms para la igualdad espiritual femenina, la
the planning for the construction of a
planificacin para la construccin de un
yajnashla, or building dedicated to the
yajnashla, o construccin dedicada a la
performance of the sacred fire ritual, at the
realizacin del ritual de fuego sagrado, en el
Kankhal ashram, which was done entirely by a ashram de Kankhal, que fue hecho
committee of women selected by M. I found
completamente por un comit de mujeres
out about this while touring the ashram with the seleccionadas por M. Averig sobre esto
brahmachrin, Malini-Di. She asked me, Has recorriendo el ashram con el brahmachrin,
anyone shown you the yajnashla? I said that I Malini-Di. Ella me pregunt, Le ha mostrado
hadnt even heard of it. She smirked and said, alguien el yajnashla? Dije que yo no haba
Im not surprised. The girls built it. We walked odo hasta de ello. Ella sonri con satisfaccin y
over to the large, formal building, and Malini-Di dijo, no estoy sorprendido. Las muchachas lo
began to explain: Atirudra Mahayajna took place construyeron. Atropellamos al edificio grande,
from 6 May, 1981, until 16 May, 1981. And one formal, y Malini-Di comenz a explicar: el
hundred thirty-five learned pandits took part in Atirudra Mahayajna ocurri a partir del 6 de
it. All the mahatmas of significance at the time mayo de 1981, hasta el 16 de mayo de 1981. Y
were present for that function. Atirudra
ciento treinta y cinco aprendi que pandits
Mahayajna is performed for the welfare of the particip en ello. Todos los mahatmas del
world. There were eleven kunds in which the fire significado entonces estuvieron presentes para
was ignited. There was a committee that M aquella funcin. Atirudra el Mahayajna es
formed to design this building. The President
realizado para el bienestar del mundo. Haba
was Padma Mishra, the Vice President was Parul once kunds en los cuales el fuego fue encendido.
Banerji, the Treasurer was Nirmal Nahandu, the haba un comit que M form para disear
Secretary was Shanta Patak, known as
este edificio. La presidenta era Padma Mishra, el
Pushnananda. And she is the daughter of the
Vicepresidente era Parul Banerji, el Tesorero era
Vice President of the country, Mr. G. S. Patak. Nirmal Nahandu, el Secretario era Shanta
And myself. We were five. We approached an Patak, conocido como Pushnananda. Y ella es la
architect and he designed it for us according to hija del Vicepresidente del pas, el Sr. G. S.
the rules of the shastras. We researched
Patak. Y m. Tenamos cinco aos. Nos
everything. We enjoyed ourselves and we
acercamos a un arquitecto y l lo dise para
learned a lot about the yajna33
nosotros segn las reglas del shastras .
Investigamos todo. Nos divertimos y aprendimos
mucho sobre el yajna33
Malini-Di was obviously very proud of
Malini-Di estaba obviamente muy
the building and remembered every detail of the orgullosa del edificio y record cada detalle de la
planning and construction, as well as every
planificacin y construccin, as como cada
detail of the fire ritual itself. Lakshmi Shrivastav,detalle del ritual de fuego s mismo. Lakshmi
another brahmachrin, remembers the process Shrivastav, otro brahmachrin, recuerda el
similarly. In telling me about it, she emphasized proceso de manera similar. En la narracin de m
that we had control of the accounts, of
sobre ello, ella subray que tenamos el control
everything. The treasurer handled that. There
de las cuentas, de todo. El tesorero manej esto.

were lakhs of money We arranged

everything.34
It is obvious from these examples that
M advocated for her women devotees,
particularly for her brahmachrins. She held
them very close, gave them a great deal of
support and guidance, and offered them many
opportunities for spiritual advancement. In
addition, particularly in the case of the
construction of the yajnashla, M empowered
the women close to her to learn new skills and
take charge of things which were normally
within the male domain. In this way, she
nurtured a certain kind of independence in her
celibate women devotees, which I felt when I
interviewed them. The seven brahmachrins
and one sannysin whom I met were, as a
group, very strong, outspoken, and independent.
Although M was clearly the center of their
lives, they were hardly shrinking bhaktas. One
can imagine them arguing with M, pleading
with her, and being fully engaged with her as
individual personalities. Perhaps this is what M
intended, to foster in them as they developed
into pilgrims on the journey to their real
Home. Regardless, she gave them every
opportunity to develop spiritual parity with
men.35
M as the Perfect Householder, the
Perfect Sdhik, and the Perfect Sannysin

Haba lakhs del dinero arreglamos todo. 34

Es obvio de estos ejemplos que M abog
para sus devotos de mujeres, en particular para
su brahmachrins. Ella los sostuvo muy cerca,
les dio mucho apoyo y direccin, y les ofreci
muchas oportunidades del progreso espiritual.
Adems, en particular en caso de la construccin
del yajnashla, M autoriz a las mujeres cerca
de ella a aprender nuevas habilidades y tomar el
precio de cosas que eran normalmente dentro de
la esfera masculina. De esta manera, ella nutri
una cierta clase de la independencia en sus
devotos de mujeres clibes, que sent cuando los
entrevist. Siete brahmachrins y un sannysin
a quien encontr eran, como un grupo, muy
fuerte, abierto, e independiente. Aunque M
fuera claramente el centro de sus vidas, ellos
encogan apenas bhaktas. Uno puede
imaginarlos discutiendo con M, que la suplica,
y totalmente prometido con ella como
personalidades individuales. Quizs esto es lo
que M quiso, para criar en ellos cuando ellos se
desarrollaron en peregrinos en el viaje a su
verdadera casa. Regardless, ella les dio cada
oportunidad de desarrollar la paridad espiritual
con hombres 35

M como la Cabeza de familia

Perfecta, Sdhik perfecto, y Sannysin
perfecto

The third way in which nandamay Ms

El tercer camino del cual nandamay
birth in a female body might have particularly Ms nacimiento en un cuerpo femenino podra
benefited women was that different women
haber beneficiado en particular a mujeres
could identify with different stages of her life
consista en que las mujeres diferentes podran
and be inspired. In chapter 3, we established that identificarse con etapas diferentes de su vida y
M was in no way the perfect wife according ser inspiradas. En el captulo 3, establecimos que
to the dharmashstra paradigm. However, one M no era de ninguna manera la esposa
could imagine that Ms life with Bholanth
perfecta segn el paradigma dharmashstra.
might inspire housewives to make time in their Sin embargo, uno podra suponer que la vida
day for sdhana and the pursuit of God. Clearly Ms con Bholanth podra inspirar a amas de
Ms priority during the years of her ll of
casa a ganar tiempo en su da para sdhana y la
sdhana was not her relationship with her
bsqueda de Dios. Claramente la prioridad de
husband but her relationship with God. I did
M's durante los aos de su ll de sdhana
meet many housewives, who, at least since their no era su relacin con su marido, pero su

children were grown, devote large parts of their relacin con Dios. Realmente encontr a muchas
day to puj, japa, and meditation. I met women amas de casa, que, al menos ya que sus nios
in that phase of life who had left husbands to
fueron cultivados, dedican partes grandes de su
live in Kankhal ashram for part of the year. In da a puj, japa, y meditacin. Encontr a
fact, BrahmachRin Chandan says, The lesson mujeres en aquella fase de la vida que haban
that we have received in this context of the
abandonado a maridos para vivir en el ashram de
veiled bahu [Nirmal as a young bride] is that, Kankhal para la parte del ao. De hecho,
though we complain about our inability to sit for BrahmachRin Chandan dice, La leccin que
sdhana due to our household responsibilities, hemos recibido en este contexto de bahu velado
yet, if there is a real awakening of the desire for [Nirmal como una novia joven] es que, aunque
attainment even from the worldly point of view, nos quejemos de nuestra inhabilidad de
then, despite remaining in the midst of all, an
sentarnos para el sdhana debido a nuestras
effort can be made to undertake the journey
responsabilidades domsticas, an, si hay un
towards that Supreme State.36
verdadero despertamiento del deseo del logro
hasta desde el punto de vista mundano, entonces,
a pesar del restante en medio de todos, un
esfuerzo puede ser hecho emprender el viaje
hacia aquel estado Supremo. 36
However, the following section
Sin embargo, la siguiente seccin
demonstrates that Ms advice to housewives
demuestra que el consejo Ms a amas de casa
was largely traditional and that her example was era en gran parte tradicional y que su ejemplo
probably lost on most householder women. She fue probablemente perdido en la mayor parte de
certainly did not seem to be saying, Be the kind mujeres de cabeza de familia. No pareci que
of sdhik I was when I was married. There is ella seguramente dijo, Ser la clase de sdhik
no question that Ms life as a renunciant was que yo era cuando estuve casado. No hay
one of the factors in inspiring many women to ninguna pregunta que la vida Ms como un
leave the worldly life and become
renunciant era uno de los factores en inspirar a
brahmachrins. However, it may be that Ms muchas mujeres a dejar la vida mundana y
definition of sdhana and that of her
hacerse brahmachrins. Sin embargo, puede ser
brahmachrins were not the same. It may have que la definicin Ms de sdhana y que de su
been difficult for many brahmachrins to
brahmachrins no eran el mismo. Puede haber
separate their desire to do sdhana from their
sido difcil para muchos brahmachrins separar
desire to be with M. In some ways, being with su deseo de hacer sdhana de su deseo de ser
M was their sdhana and, try as M might have con M. De algunos modos, que son con M era
to get the focus off her and onto their own
su sdhana y, intente ya que M debera
spiritual growth, many women saw the goal of conseguir el foco de ella y en su propio
life as being as physically close to M as
crecimiento espiritual, muchas mujeres vieron el
possible. We saw in chapter 5 that few women objetivo de la vida que como es tan fsicamente
looked up to M as a model, because, as Malini- cerca de M como sea posible. Vimos en el
Di said, you would have to look way, way up. captulo 5 que pocas mujeres respetaron M
We turn now to the ways in which Ms having a como un modelo, porque, como Malini-Di dijo,
womans body and leading a more
usted tendra que mirar el camino, camino.
unconventional life than most Hindu women did Damos vuelta ahora a los caminos de los cuales
not seem to be major factor in how devotees,
no pareci que M's que tiene el cuerpo de una
particularly women, lived their lives and why
mujer y conduce una vida ms poco

this was so.

Do as I Say, Not as I Do

convencional que la mayor parte de mujeres

hindes era el factor principal en como los
devotos, en particular mujeres, vivieron sus
vidas y por qu esto era as.
Haga como Digo, No como Hago

While it is apparent that nandamay

Mientras es aparente que nandamay
Ms life presents a radical challenge to the
Ms vida presenta un desafo radical al
orthodox concept of marriage, there is a way in concepto ortodoxo del matrimonio, hay un
which M communicated the message, Do as I camino del cual M comunic el mensaje, Haga
say, not as I do. In spite of Ms advocacy for como digo, no como hago. A pesar de la
the spiritual equality of women, M seemed to defensa Ms para la igualdad espiritual de
hold many orthodox views on how women,
mujeres, pareci que M agarr muchas visiones
particularly householders, should live their lives. ortodoxas como las mujeres, en particular
She approved of arranged marriages and, in spite cabezas de familia, deberan vivir sus vidas. Ella
of Bholanths extreme concern, instigated the aprob matrimonios arreglados y, a pesar de la
betrothal of Bholanths eight-year-old grand
preocupacin extrema Bholanths, instig los
niece, Maron (who lived with them), and her
esponsales de la magnfica sobrina de ocho aos
marriage at the age of twelve.37Ironically, M Bholanths, Maron (quin vivi con ellos), y su
suggested that it was time for Maron to marry matrimonio a la edad de doce 37Ironically aos,
the man to whom she had been betrothed right M sugiri que era el tiempo para Maron para
after she arranged for Maron to receive the
casarse con el hombre con a quien ella haba
sacred thread, along with Didi. Mukerji
sido la prometida directamente despus de que
maintains that M had Bholanth marry off
ella pidi que Maron recibiera el hilo sagrado,
Maron so that he could discharge his
junto con Didi. Mukerji mantiene que M tena
obligations to her and resume again his life of Bholanth se casan de Maron de modo que l
sdhana.38 Lipski says that M also
pudiera descargar sus obligaciones a ella y
counsels:There is only one marriage, and
reanudan otra vez que su vida de sdhana.38
never advises a second marriage even for
Lipski dice que M tambin aconseja
widows.39
que:There es slo un matrimonio, y nunca
aconseja un segundo matrimonio hasta para
viudas. 39
Ms advice to women householders was
El consejo de M's a cabezas de familia
quite conventional. In 1936 M was asked,
de mujeres era completamente convencional. En
What sdhana can a housewife do? Seva
1936 preguntaron a M, Qu sdhana puede
[selfless service] and java. All duties can be
un ama de casa hacer? Seva [servicio
performed in a spirit of service and dedication. desinteresado] y Java. Todos los deberes pueden
God himself appears to you in the guise of your ser realizados en un espritu de servicio y
various obligations in the world. If you
dedicacin. Dios l mismo aparece a usted en el
sustain the thought, this also is one of the many aspecto de sus varias obligaciones en el mundo.
aspects of the Divine, then there need be no
Si usted sostiene el pensamiento, esto
conflict between what is worldly and what is
tambin es uno de muchos aspectos del Divino,
religious.40
entonces all tienen que no ser ningn conflicto
entre lo que es mundano y lo que es religioso 40
It must be said, however, that although

Hay que decir, sin embargo, que aunque

she, like Tryambaka, advised a wife to treat her ella, como Tryambaka, aconsejara que una
husband like a god, she also advised a husband esposa tratara a su marido como Dios, ella
to treat his wife like a goddess. For example,
tambin aconsej que un marido tratara a su
when asked if renunciation is a prerequisite to esposa como una diosa. Por ejemplo, cuando
communion with God, M says, You are not
preguntado si la renuncia es un requisito previo a
called upon to retire to the forest, nor to become la comunin con Dios, M dice, no le visitan
inert, like a stone, unresponsive to what goes on para retirarse al bosque, ni hacerse inertes, como
about you. You have to start life from the
una piedra, insensible a lo que contina sobre
position God has placed you in. Be His servant. usted. Usted tiene que comenzar la vida de Dios
If you are at home, look upon your son as
de posicin le ha colocado en. Est Su criado. Si
Balagopal (infant Krishna), your little daughter usted est en casa, considera su hijo como
as Uma (Divine Mother), and your consort as
Balagopal (el nio Krishna), su pequea hija
Narayana (God in one form) or Lakshmi (Divine como Uma (Adivine a la Madre), y su consorte
Mother, daughter of Durga). Do not do harm to como Narayana (Dios en una forma) o Lakshmi
anybody. Let the little attachment you have
(Adivine a la Madre, la hija de Durga). No haga
developed to people about you continue within el dao a alguien. Deje al pequeo accesorio que
its minimum limit. This world is but a
usted ha desarrollado a la gente sobre usted
dharmashala (a lodge for pilgrims where they siguen dentro de su lmite mnimo. Este mundo
may stay for a short time). When the call will
es slo un dharmashala (una portera para
come for your final exit, all the ties of life will peregrinos donde ellos pueden quedarse durante
have to be snapped and you wont have a
un poco tiempo). Cuando la llamada vendr para
moments reprise.41
su salida final, todos los lazos de la vida tendrn
que ser rotos y usted no tendr reprise.41 de un
momento
In this statement, M does seem to be
En esta declaracin, realmente parece
saying that one ultimately needs to progress
que M dice que uno por ltimo tiene que
from householder to sannysin or sannysini, if progresar de la cabeza de familia a sannysin o
not in this lifetime, then in a future one.
sannysini, si no en esta vida, entonces en futuro
uno.
It seems that M asked most housewives,
Parece que M pregunt a la mayor parte
especially those with husbands unsympathetic to de amas de casa, sobre todo aquellos con
spiritual practice, to fulfill their daily duties, to maridos poco compasivos con la prctica
serve their husband and children as God, and to espiritual, para realizar sus rutinas diarias, servir
keep their sdhana to themselves. Mukerji says a su marido y nios como Dios, y guardar su
that M would say, The efforts you make for
sdhana a ellos. Mukerji dice que M dira, Los
your spiritual welfare are to be carefully hidden. esfuerzos que usted hace para su bienestar
Guard them as closely as a miser guards his
espiritual son ser con cuidado escondidos.
wealth. You do not have to advertise the fact that Gurdelos tan estrechamente como un avaro
you are engaged in sdhana. It is between God guarda su riqueza. Usted no tiene que anunciar el
and you only. You may do your work with
hecho que usted es involucrado en sdhana. Est
your hands, but nobody can prevent you from entre Dios y usted slo. Usted puede hacer su
keeping your mind on God.42
trabajo de sus manos, pero nadie puede
impedirle mantener su mente en Dios 42
Ms conservative attitude toward

La actitud de conservador de M's hacia

married women was reflected in the fact that,

mujeres casadas fue reflejada en el hecho que,
although M instituted kirtans for women in
aunque M instituyera kirtans para mujeres en
Dacca, a radical idea for that time, she also made Dacca, una idea radical para aquel tiempo, ella
sure they were in the middle of the night so they tambin se asegur que ellos estaban en medio
would not interfere with the daily duties of
de la noche entonces ellos no interferiran con
Strdharma. M herself kept neither her sdhana las rutinas diarias de Strdharma. M ella misma
nor her hhavas to herself, and she did not fulfill no guard ni su sdhana, ni su hhavas a ella, y
the duties of Strdharma. It seems as though the ella no realiz los deberes de Strdharma. Parece
kind of piety that M recommends for married como si la clase de piedad que M recomienda
women mirrors the kind of piety Caroline
para mujeres casadas refleje la clase de piedad
Walker Bynum sees in medieval Christian
que Caroline Walker Bynum ve en mujeres
women. Bynum calls it an inner worldly
cristianas medievales. Bynum lo llama un
asceticism as opposed to a world-rejecting
ascetismo mundano interior a diferencia de un
asceticism, a piety that unites action and
ascetismo que rechaza el mundo, una piedad
contemplation in such a way as to provide
que une la accin y la contemplacin de tal
continuity in womens lives as they become
modo para proporcionar la continuidad en vidas
more spiritualized.43 This perspective certainly femeninas ya que ellos se hacen ms
allows for a different reading of Ms message tospiritualized.43 que Esta perspectiva
married women.
seguramente permite a un diferente leer del
mensaje Ms a mujeres casadas.
More challenging is Ms apparent
Ms provocativo es la actitud aparente
attitude toward the practice of suttee. M, along Ms hacia la prctica de suttee. M, junto con
with her mother, Didim, speaks of the honor of su madre, Didim, habla del honor de tener un
having a sati in their family lineage.44 Lipski sati en su linaje 44 de familia Lipski cotiza M
quotes M as having spoken at some length on como habiendo hablado en un poco de longitud
the reverence due to one who is able to
de la reverencia debido a uno quin es capaz de
unflinchingly ascend the funeral pyre.
subir resueltamente la pira de entierro.
Once a male devotee asked nandamay M
Una vez que un devoto de sexo masculino
whether by committing suicide upon the death of pregunt a nandamay M si suicidndose
his beloved wife he would be able to join her. In sobre la muerte de su esposa querida l sera
the strongest possible terms She condemned
capaz de acompaarla. En los trminos ms
suicide: To whom belongs the body that you
fuertes posible Ella conden el suicidio: A
speak of destroying? Is this the way a human
quien pertenece el cuerpo qu usted dice de la
being talks? For shame! And She added that
destruccin? Es esto el modo que un ser
suicide is nothing but a foolish attempt to escape humano habla? Para vergenza! Y Ella aadi
from harvesting ones karma. It only further
que el suicidio es solamente una tentativa tonta
retards spiritual progress. However, She does not de escaparse de cosechar la karma de alguien.
consider that a woman who had become a sati Esto retrasos slo adicionales progreso
(literally chaste women), i.e. a widow who had espiritual. Sin embargo, Ella no considera que
burnt herself on her husbands funeral pyre, had una mujer que se haba hecho un sati (mujeres
committed suicide. As far as nandamay M literalmente castas), es decir una viuda que se
was concerned, sati was a ritual death, a
haba quemado en la pira de entierro de su
confirmation of a wifes unconditional loyalty to marido, se haba suicidado. Por lo que
her husband and an expression of true chastity. nandamay M estuvo referido, el sati era una
A real sati has to be completely steady in mind muerte ritual, una confirmacin de la lealtad
and body. If entering the fire she suffers, she
incondicional de una esposa a su marido y una

cannot be called a sati. If thus her conduct in expresin de la castidad verdadera. Verdadero
life has been totally unblemished, she will be
sati tiene que ser completamente estable en
fearless at the time of immolation. In this
mente y cuerpo. Entrando en el fuego ella sufre,
connection nandamay M tells about one of no pueden llamarla un sati. Si as su conducta
Her ancestors who put one of her fingers into the en la vida ha sido totalmente intachable, ella ser
flame of a candle to test whether she would be intrpida en el momento de immolation. En esta
able to endure the pain of being burnt. She
conexin nandamay el M cuenta sobre uno
experienced no pain. Subsequently she ascended de Sus antepasados que pusieron uno de sus
her husbands funeral pyre, lay down and
dedos en la llama de una vela para probar si ella
remained completely motionless while the
sera capaz de soportar el dolor de ser quemada.
flames consumed her body. 45
Ella no experiment ningn dolor.
Posteriormente ella subi la pira de entierro de
su marido, pose y permaneci completamente
inmvil mientras las llamas consumieron su
cuerpo. 45
Lipski goes on to say that, although
Lipski contina a decir que, aunque los
Westerners will undoubtedly be shocked by
Habitantes del oeste sean indudablemente
Ms approval of suttee, it is important to
impresionados por la aprobacin Ms de suttee,
understand that, from her perspective, motive is es importante entender que, desde su punto de
all-important. The true sati is not escaping from vista, el motivo es de suma importancia. Sati
life but is fulfilling her duty according to the
verdadero no se escapa de la vida, pero realiza su
dharma (right way of living) prevailing within deber segn el dharma (modo correcto de vivir)
her cultural milieu at the time. She is acting
prevaleciendo dentro de su entorno cultural
selflessly and shows that she is not attached to entonces. Ella acta desinteresadamente y
this delusive body.46 Lipski closes the subject muestra que no es atada a este cuerpo engaoso.
by saying, It must be said that nandamay M 46 finales de Lipski el sujeto diciendo, Hay
does not advocate sati in the present age.47
que decir que nandamay M no aboga por sati
en la edad presente. 47
Although I was unable to find the
Aunque yo fuera incapaz de encontrar la
original source of Ms remarks on suttee, I have fuente original de comentarios de M's sobre
no reason to doubt Lipskis rendering. I believe suttee, no tengo ninguna razn de dudar de la
that Ms attitude toward suttee derives from a interpretacin de Lipski. Creo que la actitud
tendency to spiritualize the phenomenon, to
Ms hacia suttee saca de una tendencia a
idealize asceticism and detachment from the
spiritualize el fenmeno, para idealizar el
body. It completely disregards the double
ascetismo y la separacin del cuerpo. Esto
standard involved in the practice of suttee and completamente desatiende el doble estndar
the cultural pressures that have brought women implicado en la prctica de suttee y las presiones
throughout history to consider suttee as an
culturales que han trado a mujeres en todas
option. M is seeing suttee purely as the act of partes de la historia para considerar suttee como
an ascetic and, as such, as an act to be honored. una opcin. M ve suttee puramente como la
Ms attitude toward suttee reflects her ability to accin de un asceta y, como tal, como un acto
separate the spiritual liberation of women, with para honrarse. La actitud de M's hacia suttee
its required asceticism and disengagement from refleja su capacidad de separar la liberacin
attachments, from their social or political
espiritual de mujeres, con su ascetismo requerido
liberation.
y retirada de accesorios, de su liberacin social o
poltica.

We can conclude that while nandamay

Podemos concluir que mientras
M was an advocate of womens spiritual
nandamay M era un abogado de la igualdad
equality, in many ways she reinforced the
espiritual femenina, desde muchos puntos de
dharmashstra ideal for women that her own life vista ella reforz el ideal dharmashstra para
contradicts. Catherine Ojha, having studied
mujeres que su propia vida contradice. Catherine
thirty-eight female ascetics of Banaras, one of Ojha, habiendo estudiado a treinta y ocho ascetas
whom was M, concludes that although these
de sexo femenino de Banaras, uno de los que era
women are considered to be rebels because of M, concluye que aunque estas mujeres sean
their refusal to live within the bounds of
consideradas ser rebeldes debido a su respuesta
marriage and have adopted a masculine type of negativa de vivir dentro de los lmites del
behavior, they do not profoundly question the matrimonio y hayan adoptado un tipo
established order. The influence [these rebels] masculino del comportamiento, ellos no ponen
get is not used as a platform in order to criticize profundamente el pedido establecido en duda.
such or such fundamental aspect of the social
La influencia [estos rebeldes] se ponen no es
model. When they speak, it is to encourage usado como una plataforma a fin de criticar tal o
people to respect their svadharma, to urge them tal aspecto fundamental del modelo social.
to adopt dharmic behavior. When, more
Cuando ellos hablan, esto debe animar a la gente
particularly, they address themselves to women, a respetar su svadharma, impulsarlos a adoptar
it is to ask them to follow with more dignity the el comportamiento dharmic. Cuando, ms en
rules of this strdharma which their own life
particular, ellos se dirigen a mujeres, esto debe
belies. The defense of the caste system, and of pedirles seguir con ms dignidad las reglas de
all the exclusive types of attitudes involved in it este strdharma que su propia vida desmiente.
is also their preoccupation. They admit
La defensa del sistema de castas, y de todos los
themselves that in their private life they may
tipos exclusivos de actitudes implicadas en ello
disregard certain rules but that in public it is
tambin es su preocupacin. Ellos se admiten
their duty to keep their distance in order to
que en su vida privada ellos pueden desatender
educate people. In this respect they are not at all ciertas reglas, pero que en pblico es su deber de
different from the majority of sdhus who,
guardar su distancia a fin de educar a la gente. A
though they have left the norm behind, are
este respecto ellos no son en absoluto diferentes
taking the part of dharma-raksaka, or protectors de la mayora de sdhus quines, aunque ellos
of the dharma. In the case of female ascetics, hayan dejado la norma, toman la parte de
it may sometimes amount to discouraging other dharma-raksaka, o los protectores del dharma.
women from doing what they have done
en Caso de ascetas de sexo femenino, esto
themselves. But by strengthening the most
puede ascender a veces al desaliento a otras
orthodox socio-religious values, they are assured mujeres de hacer lo que ellos se han hecho. Pero
to maintain a good reputation.48
reforzando los valores socio-religiosos ms
ortodoxos, ellos son asegurados para mantener
una reputacin 48 buena
Although it would be difficult to
Aunque fuera difcil determinar el grado
determine the extent to which M was motivated al cual M fue motivado por una necesidad para
by a need to maintain a good reputation, it
mantener una reputacin buena, realmente
does seem that she often functioned as a
parece que ella a menudo funcionaba como un
protector of the dharma! Rather than expecting protector del dharma! Ms bien que esperar
all women to follow in her footsteps, she
que todas las mujeres sigan en sus pasos, ella
recommended an orthodox life as an innerrecomend una vida ortodoxa como un asceta

worldly ascetic. The Cultural Construction of interior y mundano. La Construccin Cultural

Gender and nandamay M
de Gnero y nandamay M
One significant factor seems to inhibit
Parece que un factor importante inhibe el
the potential of nandamay M, as a gender- potencial de nandamay M, como un smbolo
related symbol, to serve as a model for women, relacionado con el gnero, sirve de un modelo
and that is the ambiguity surrounding her gender. para mujeres, y es la ambigedad que rodea su
We have seen in the interviews with her devotees sexo. Hemos visto en las entrevistas con sus
that M is repeatedly described as neither a man devotos que M es repetidamente descrito ni
nor a woman or as neither male nor female.
como un hombre, ni como una mujer o ni como
Brahmacharini Chandan relates in detail an
masculino, ni femenino. El Brahmacharini
incident that she considers critical to the life
Chandan relaciona detalladamente un incidente
story of nandamay M and that communicates que ella considera crtico a la historia de la vida
the same thing. She says that she heard from
de nandamay M y esto comunica la misma
Ms mother, Didim, that when M was nine or cosa. Ella dice que tuvo noticias de la madre
ten months old, a lustrous figure, a mahatma, Ms, Didim, que cuando M tena nueve o diez
was seen standing very close to little Nirmal. meses, una cifra lustrosa, un mahatma, fue
After meditating next to her and performing
visto estando de pie muy cerca de poco Nirmal.
Pj to her, the mahtma pointed to Nirmal and Despus de meditar al lado de ella y funcionar
said, This is M, neither solely woman nor
Pj a ella, el mahtma seal a Nirmal y dijo,
solely man.You will certainly not be able to keep Esto no es M, ni nicamente mujer, ni
Her bound in family ties. She will definitely not nicamente hombre. Usted no ser seguramente
remain here.49
capaz de guardarla atado en vnculos familiares.
Ella no permanecer definitivamente aqu. 49
There has been considerable recent
Hubo atencin de estudiante reciente
scholarly focus on the cultural construction of considerable a la construccin cultural del
gender.50 Shelly Errington defines gender as a gnero 50 Shelly Errington define "el gnero"
cultural system of meaning pertaining to the
como un sistema cultural de pensar pertenecer a
differences and similarities between men and
las diferencias y semejanzas entre hombres y
women as they are lived and interpreted in
mujeres ya que ellos son vividos e interpretados
particular contexts.51She explains that while en contextos particulares. 51She explica que
sex refers to human bodies, gender refers to what mientras el sexo se refiere a cuerpos humanos, el
different cultures make of sex.52 Using the
gnero se refiere a lo que las culturas diferentes
analogy of a frosted cake, Errington says that, hacen del sexo 52 Usando la analoga de un
while the body has sometimes been thought of as pastel esmerilado, Errington dice que, mientras
a cake and the culture as the frosting, on the
han pensado a veces del cuerpo como un pastel y
contrary, the biological givens are the
la cultura como el azcar glaseado, al contrario,
ingredients and the socializing process of a given givens biolgicos son los ingredientes y el
culture is the cooking process.53 Human bodies proceso que se relaciona de una cultura dada es
are asked to bear the cultures gender
los Cuerpos humanos de proceso 53 de cocina
ideology, its mythologies of the person with
son pidi llevar la ideologa sexual de la
specific reference to men and women.54
cultura, sus mitologas de la persona con la
Moreover, a person assigned to a gender
referencia especfica a hombres y mujeres. 54
category may not hold onto that assignment
Adems, una persona adjudicada a una categora
indefinitely. Rather, a persons gender must
sexual puede no sostener en aquella asignacin
continually be affirmed and expressed in social indefinidamente. Mejor dicho, el sexo de una

practice, an activity some refer to as doing

gender.55

persona debe ser continuamente afirmado y

expresado en la prctica social, una actividad
unos se refieren como al gnero que hace. 55
Within the Hindu context, although male
Dentro del contexto hind, aunque la
and female difference among ordinary people is diferencia masculina y femenina entre la gente
highly marked, it seems that in the realm of
sencilla sea muy marcada, parece que en el reino
extraordinary people, such as saints, gurus, and de la gente extraordinaria, como santos, gures,
renunciants, male-female difference may not be y renunciants, la diferencia de macho-hembra no
so highly marked. In fact, it may be that the
puede ser tan muy marcada. De hecho, puede ser
gender of a Hindu saint, guru, or sannysin or que el sexo de un santo hind, gur, o sannysin
sannysini is seen as a kind of third gender;
o sannysini es visto como una especie de tercer
certain male and female holy people are seen as gnero; la cierta gente santa de sexo masculino y
more like each other than like other men and
de sexo femenino es vista como el uno ms bien
women. This may be in part a by-product of the el otro que otros hombres y mujeres parecidos.
process of initiation into the life of renunciation. Esto puede ser en parte un subproducto del
Charles Keyes notes that, although most
proceso de iniciacin en la vida de renuncia.
anthropologists see initiation processes as van Charles Keyes nota que, aunque la mayor parte
Gennep does, as a rite of passage in which a
de antroplogos vean procesos de iniciacin ya
child is transformed from an asexual into a
que van Gennep hace, como un rito del paso en
sexual person, in Theravada Buddhist society in el cual un nio es transformado de un asexuado
Southeast Asia, for example, a man emerges
en una persona sexual, en la sociedad budista
from the renunciant initiation process with an
Theravada en Asia Sudoriental, por ejemplo, un
ambiguous gender identity, a sexual-social
hombre surge del proceso de iniciacin
identity that is in tension with an ideal [ordinary] renunciant con una identidad de gnero ambigua,
male religious identity.,56
una identidad sexual y social que est en la
tensin con una identidad religiosa masculina
[ordinaria] ideal., 56
However, within both the tantric and
Sin embargo, tanto dentro del tantric
Advaitin frameworks, the ambiguity of the
como dentro de marcos de Advaitin, parece que
gender of extraordinary Hindu personalities
la ambigedad del gnero de personalidades
seems to have more to do with the
hindes extraordinarias tiene ms para hacer con
conceptualization of the path to Self-realization. la conceptualizacin del camino a la
In both traditions, this path is conceived of as a Autorealizacin. En ambas tradiciones, este
process of transcending the limitations of ones camino es concebido de como un proceso de
sexual identity, which is itself only a reflection superar las limitaciones de la identidad sexual de
of the limited, dualistic world, into the realm of alguien, que es slo una reflexin del mundo
Ultimate Reality, which is envisioned as having limitado, dualista, en el reino de la Realidad
either a perfectly balanced male-female gender ltima, que est prevista como teniendo
(the union of Shiva and Shakti) or a formless, cualquiera un gnero de macho-hembra
sexless gender (nirguna Brahman).57
perfectamente equilibrado (la unin de Shiva y
Particularly to embark on the Advaitin path to Shakti) o un gnero informe, asexuado (nirguna
liberation, one must begin by understanding I Bracmn).57 en Particular para emprender el
am not this body before one can progress.
camino de Advaitin a la liberacin, hay que
comenzar entendiendo que No soy este cuerpo
antes de que uno pueda progresar.
This Upanishadic truth has been central
Esta verdad Upanishadic ha sido

to the teachings of Hindu gurus up to the present principal para las enseanzas de gures hindes
day. For example, the contemporary Hindu
hasta ahora. Por ejemplo, Advaitin hind
Advaitin, Ramana Maharshi (1879-1950), taught contemporneo, Ramana Maharshi (1879-1950),
that only by getting rid of dehdtma buddhi, or ense que slo deshacindose de dehdtma el
the consciousness that I am this body, can a buddhi, o el conocimiento que Soy este
person realize his true nature. Once he was asked cuerpo, puede una persona realizar su
how to root out the sexual impulse. He replied, naturaleza verdadera. Una vez que le
By rooting out the false idea of the body being preguntaron como arrancar el impulso sexual. l
Self. There is no sex in the Self. Only when contest, Arrancando la idea falsa del cuerpo
differentiation ceases will the sexual impulse
ser M. No hay ningn sexo en el M. Slo
cease.58 The Hindu woman saint, Mother
cuando la diferenciacin se cesa va el impulso
Jnnanda of Madras, by contrast, speaks more sexual cesarse. 58 El santo de mujer hind, la
in terms of the tantric goal of balancing male and Madre Jnnanda de Madrs, por el contraste,
female to transcend sexual gender. According to habla ms en trminos de objetivo tantric de
Charles White, when asked if men and women equilibrar masculino y femenino para superar el
have exactly equal spiritual characteristics,
gnero sexual. Segn Charles White, cundo
Jnanananda says, Have you ever seen the statue preguntado si hombres y mujeres tienen
of Shiva Ardhanari? He is depicted in two sexes caractersticas espirituales exactamente iguales,
but in one body. It is primarily at the gross
Jnanananda dice, ha visto alguna vez usted la
physical level that we must perceive precise
estatua de Shiva Ardhanari? l es representado
distinctions. When the male and female elements en dos sexos, pero en un cuerpo. Est
are completely developed and complement each principalmente al nivel fsico grueso que
other in the same individual, the soul is fully
debemos percibir distinciones precisas. Cuando
realized. It is certainly true that men and women los elementos masculinos y femeninos son
have different characteristics. The woman tends completamente desarrollados y complemento el
to be more emotional, also motherly and loving; uno al otro en el mismo individuo, el alma es
whereas the man is more intellectual, perhaps totalmente realizada. Es verdad seguramente que
braver. But we cannot rely absolutely on these hombres y mujeres tienen caractersticas
distinctions. For myself I no longer feel that I
diferentes. La mujer tiende a ser ms emocional,
inhabit a body of a particular sexual gender. In tambin maternal y cariosa; mientras que el
fact, I sometimes refer to myself with the
hombre es ms intelectual, quizs ms valiente.
masculine pronoun.59
Pero no podemos confiar absolutamente en estas
distinciones. Para m ya no siento que habito un
cuerpo de un gnero sexual particular. De hecho,
a veces me refiero a m con el pronombre 59
masculino
Within the lives of the bhakti saints, as
Dentro de las vidas de los santos bhakti,
well, according to Ramanujan, the lines
tambin, segn Ramanujan, las lneas entre
between male and female are crossed and
masculino y femenino son cruzadas y se
recrossed so many times as to render them a cruzaron de nuevo tantas veces para darlos una
kind of third gender.60 He notes that many
especie de tercer gnero. 60 l nota que
male saints wish to become women to have the muchos santos de sexo masculino desean hacerse
intimacy with Shiva or Krishna that women
mujeres para tener la intimidad con Shiva o
saints enjoy. Several famous saints are renowned Krishna del cual los santos de mujeres disfrutan.
for their transcendence of gender. The Vaishnava Varios santos famosos son renombrados por su

saint Chaitanya, according to OFlaherty,

transcendencia del gnero. Vaishnava saint
cultivated a kind of androgyny so that he could Chaitanya, segn OFlaherty, cultiv una especie
experience what it would be like to make love to de androgyny de modo que l pudiera
both Krishna and Rdh; at times he dressed like experimentar a qu l parecera para hacer el
a woman and retired each month during
amor tanto con Krishna como con Rdh; a
menstruation.61Ramakrishna Paramahamsa, as veces l se visti como una mujer y se retir
well, went through a period of dressing like a
cada mes durante la menstruacin
woman while he was exploring the mdhurya 61Ramakrishna Paramahamsa, tambin, pas por
bhva, or the attitude in which the devotee
un perodo de alio como una mujer mientras l
approaches Krishna as lover.62 Isherwood says exploraba el mdhurya bhva, o la actitud en la
that the reason for this transvestism on the part cual el devoto se acerca a Krishna ya que el
of Hindu saints is that if the devotee can make amante 62 Isherwood dice que la razn de este
himself seriously believe for a while that he
transvestism de parte de santos hindes consiste
belongs to the opposite sex, he will be well on en que si el devoto puede hacerse seriamente
his way to overcoming the illusion of sex
creer un rato que l pertenece al sexo opuesto, l
distinction altogether; for he will then know that estar bien en su camino hacia el vencimiento de
the distinction is not absolute, as he
la ilusin de la distincin sexual totalmente; ya
supposed.63
que l sabr entonces que la distincin no es
absoluta, como l supuso. 63
Mahatma Gandhi also minimized the
Mahatma Gandhi tambin minimiz la
importance of distinctions between men and
importancia de distinciones entre hombres y
women. In his letters to the women on the
mujeres. En sus cartas a las mujeres en el
ashram, Gandhi responded to a letter from one ashram, Gandhi respondi a una carta de una
ashram sister who requested him to return to
hermana de ashram que solicit que l volviera
protect them.
para protegerlos.
In the ashram we all desire to have experience En el ashram deseamos tener la experiencia del
of the soul. Now the soul is neither male nor alma. Ahora el alma no es ni de sexo
female, neither young nor old. The scriptures
masculino, ni de sexo femenino, ni joven, ni
and our experience tell us that these are the
vieja. Las escrituras y nuestra experiencia nos
attributes only of the body. The same soul
dicen que stos son los atributos slo del cuerpo.
pervades you and me. Then how shall I be able La misma alma penetra usted y m. Entonces
to protect you?64
cmo ser capaz de protegerle? 64
Gandhi himself is renowned for having
Gandhi l mismo es renombrado por
attained a balance of masculine and feminine
haber alcanzado un equilibrio de caractersticas
characteristics. In another letter, he said, My
masculinas y femeninas. En otra carta, l dijo,
ideal is this: a man should remain a man and yet Mi ideal es esto: un hombre debera permanecer
should become woman; similarly a woman
un hombre y an debera hacerse la mujer; de
should remain woman and yet become man.65 manera similar una mujer debera permanecer la
Erik Erikson remarks, I wonder whether there mujer y an hacerse el hombre. 65 comentarios
has ever been another political leader who
de Erik Erikson, me pregunto si hubo alguna vez
almost prided himself on being half man and
otro lder poltico que casi estuvo orgulloso l
half woman, and who so blatantly aspired to be mismo siendo la mitad de hombre y mitad de
more motherly than women born to the job. mujer, y quin tan descaradamente aspir a ser
He undoubtedly saw a kind of sublimated
ms maternal que mujeres llevadas el trabajo.
maternalism as part of the positive identity of a l indudablemente vio una especie de
whole man, and certainly of a homo religiosus.66 maternalism sublimado como la parte de la

personalidad positiva de un hombre entero, y

seguramente de un homo religiosus.66
Gandhis ideal may not be particular to
El ideal de Gandhi puede no ser
him; it seems to reflect one aspect of the larger particular a l; parece que refleja un aspecto del
Hindu ideal of the homo religiosus as well as the ideal hind ms grande del homo religiosus as
femina religiosa. The true guru, whether
como la mujer religiosa. El gur verdadero, si
possessing a male or a female body, is
poseer a un varn o un cuerpo femenino, es
propitiated as both mother and father, having
propiciado tanto como madre como como padre,
supposedly attained the state beyond
habiendo alcanzado supuestamente el estado ms
distinctions.
all de distinciones.
The ambiguity within the Hindu tradition
La ambigedad dentro de la tradicin
about the gender of Self-realized beings, then, hind sobre el sexo de seres Autorealizados,
reflects an ambiguity within the tradition about entonces, refleja una ambigedad dentro de la
the gender of God. This ambiguity, however, is tradicin sobre el sexo de Dios. Esta
less a product of confusion or contradiction than ambigedad, sin embargo, es menos un producto
it is a product of the inclusiveness of the
de confusin o contradiccin que es un producto
tradition. Just as there is great flexibility and
de la inclusividad de la tradicin. Como hay gran
interchangeability about the names of God, the flexibilidad y la permutabilidad sobre los
faces of God, and the perspectives from which nombres de Dios, las caras de Dios, y las
God can be understood, so there is flexibility
perspectivas desde las cuales Dios puede ser
about Gods gender. God is sometimes
entendido, as hay flexibilidad sobre el sexo de
conceived of as masculine, as Bhagavn, Shiva, Dios. Dios es a veces concebido de tan
and Krishna, and sometimes as feminine, as
masculino, como Bhagavn, Shiva, y Krishna, y
Bhagavat, Shakti, Radha. Sometimes God is
a veces tan femenino, como Bhagavat, Shakti,
seen as a third androgynous, balanced maleRadha. A veces Dios es visto como una tercera
female gender-Shiva-Shakti or Krishna-Rdh. macho-hembra andrgina, equilibrada genderHowever, there is a sense in which whatever
Shiva-Shakti o Krishna-Rdh. Sin embargo,
form of God a Hindu worships, he or she sees hay un sentido en el cual independientemente de
that god as encompassing both the form of
la forma de Dios un hind va a misa, l o ella
Ultimate Reality as well as its formlessness.
ven que Dios como cercando a ambos la forma
Thus, worshippers of Dev, while they see her as de la Realidad ltima as como su informe. As,
manifesting countless feminine forms, at the
los adoradores de Dev, mientras ellos la ven
same time see her in her most ultimate sense as como la manifestacin de formas femeninas
formless Brahman, a sexless gender.
innumerables, al mismo tiempo la ven en su la
mayor parte de sentido ltimo como el Bracmn
informe, un gnero asexuado.
nandamay M on Gender
nandamay M en Gnero
Not surprisingly, nandamay Ms
No sorprendentemente, nandamay
position on the gender of ordinary people, of
Ms posicin en el sexo de gente sencilla, de la
extraordinary people, and of God mirrors the
gente extraordinaria, y de Dios refleja la
ultimate irrelevance of gender. If we examine
irrelevancia ltima del gnero. Si examinamos
nandamay Ms statements on gender, we find nandamay Ms declaraciones del gnero,
that she, too, maintains that from the perspective encontramos que ella, tambin, mantiene que
of the Self, there is no male and female and that desde el punto de vista del M, no hay ningn

one needs to transcend these distinctions to make masculino y femenino y que uno tiene que
any spiritual progress. Once in Dehradun, M, superar estas distinciones para hacer cualquier
reportedly in a trance state, echoed the words of progreso espiritual. Una vez en Dehradun, M,
Ramana Maharshi, saying, All the time,
segn se informa en un estado de trance, repiti
everybody is engaged in bearing a body and
las palabras de Ramana Maharshi, diciendo,
feeding it everything that it wants. But there is Todo el tiempo, cada uno es involucrado en
also a vibration inside and it tells us to be free porte de un cuerpo y alimentacin de ello todo
from this dehtma buddhi [this consciousness que esto quiere. Pero tambin hay una vibracin
that I am this body]. The main thing is to
dentro y nos dice ser libres de este dehtma
remove this dehtma buddhi!67 According to buddhi [este conocimiento que Soy este
M, the body is part of and dependent upon this cuerpo]. Lo principal debe quitar este dehtma
illusory world. In the following statement she buddhi! 67 Segn M, el cuerpo es la parte de y
creates a pun on the Bengali word sharra, or
el dependiente sobre este mundo ilusorio. En la
body, by comparing it to the verb shara, which declaracin siguiente ella crea un juego de
means to move on and slip away. Body
palabras en la palabra bengal sharra, o cuerpo,
signifies that which slips away, which is
comparndolo con el verbo shara, el que
constantly changing. If there is no want, no
significa circular y escabullirse. 'El cuerpo'
desire, then this kind of body that is ever in the significa que que se escabulle, que cambia
process of perishing does not persist. Thus, after constantemente. Si no hay no quieren, ningn
God-realization one can no longer speak of such deseo, entonces esta clase del cuerpo que est
a body for the Self stands revealed.68
alguna vez en el proceso de fallecimiento no
persiste. As, despus de la Realizacin de Dios
uno ya no puede hablar de tal cuerpo para el M
los soportes revelaron. 68
We have seen in chapter 6 that while M
Hemos visto en el captulo 6 que
alternates the names of God as well as the
mientras M alterna los nombres de Dios as
masculine and feminine pronouns to refer to
como los pronombres masculinos y femeninos
God, she maintains that the Absolute, whether para referirse a Dios, ella mantiene que el
called the Self, Bhagavn, Brahman, or even
Absoluto, si llamado el M, Bhagavn, el
Dev, is neither male nor female. In Brindavan, Bracmn, o hasta Dev, no son ni de sexo
in November 1967, M said, You are the Self, masculino, ni de sexo femenino. En Brindavan,
you are He. He is neither masculine nor
en el noviembre de 1967, M dijo, Usted es el
feminine. Therefore here, too, there is no
M, usted es l. l no es ni masculino, ni
question of man or woman. In all men and
femenino. Por lo tanto aqu, tambin, no hay
women, it is He alone. The Self in everybody is ninguna pregunta de hombre o mujer. En todos
genderless. And that Self is He.69 In other
hombres y mujeres, est l solo. El M en cada
words, the genderlessness of the Absolute is
uno es genderless. Y M es l. 69 en Otras
reflected in the genderlessness of human beings. palabras, el genderlessness del Absoluto es
reflejado en el genderlessness de seres humanos.
However, M, like Jnnnanda of
Sin embargo, parece que M, como
Madras, also seems to recommend a sdhana in Jnnnanda de Madrs, tambin recomienda un
which people learn to balance their masculine sdhana en el cual la gente aprende a equilibrar
and feminine qualities as a step toward
sus calidades masculinas y femeninas como un
embracing the genderless Self. In a satsang in paso hacia el abrazo del genderless M. En un
Poona in 1969, M said, If the manhood in a satsang en Poona en 1969, M dijo, Si la
woman or the womanhood in a man is
virilidad en una mujer o las mujeres en un

awakened, the question of sexual difference does hombre son despertadas, la pregunta de la
not arise. Then He does reveal himself.70 In diferencia sexual no se levanta. Entonces l
Banaras in the same year, M made a statement, realmente se revela. 70 En Banaras en el mismo
apparently in reference to a certain woman, that ao, M hizo una declaracin, por lo visto en la
reveals that one of the characteristics of the
referencia a una cierta mujer, que revela que una
womanhood of which she speaks is a kind of
de las caractersticas de las mujeres de las cuales
weakness. Yet, she says that it can be overcome. ella habla es una especie de debilidad. An, ella
dice que puede ser vencido.
Where is there a difference between a man and a Dnde est all una diferencia entre un hombre
woman? There is womanhood in a man and
y una mujer? Hay mujeres en un hombre y la
manhood in a woman. They called her abal
virilidad en una mujer. Ellos llamaron su abal
(weak). Yes, you are abal, without strength, til (dbil). S, usted es abal, sin la fuerza, Til el
the time you nurture the desire, need the support. tiempo usted nutre el deseo, necesitan el apoyo.
Once manhood is awakened in you there is no Una vez que la virilidad es despertada en usted
question of being abal any more. So there is no no hay ninguna pregunta de ser abal ms. As
question of a man or a woman. Whether you are no hay ninguna pregunta de un hombre o una
a man or a woman you must recite the syllable mujer. Si usted es un hombre o una mujer usted
Om.71
debe recitar la slaba Om.71
I was unable to find a corresponding
Yo era incapaz de encontrar un ejemplo
example in which M spoke about a quality that correspondiente en el cual M habl sobre una
a man might have to nurture in himself to
calidad que un hombre debera nutrir en l para
awaken his womanhood and, therefore, be in a despertar sus mujeres y, por lo tanto, estar en una
position to have God reveal himself.
posicin para hacer Dios revelarse.
It is difficult to determine whether Ms
Es difcil determinar si la conviccin
conviction that both men and women need to
Ms que ambos hombres y mujeres tienen que
become fully male and fully female in order to hacerse totalmente de sexo masculino y
embrace the Absolute implies that the Absolute totalmente de sexo femenino a fin de abrazar el
is an androgynous third gender, the union of
Absoluto implica que el Absoluto es un tercer
Shiva and Shakti, or a third sexless gender, such gnero andrgino, la unin de Shiva y Shakti, o
as formless Brahman. Since we have seen in
un tercer gnero asexuado, como el Bracmn
previous chapters that M often spoke of the
informe. Ya que hemos visto en captulos
Absolute as both ice and water, as both saguna anteriores que M a menudo hablaba del
and nirguna, it is more likely that she conceived Absoluto tanto como hielo como como agua,
of the Absolute as both saguna, possessing a
tanto como saguna como nirguna, es ms
perfectly balanced Shiva-Shakti nature, and
probable que ella concibi el Absoluto tanto
nirguna, without any qualities. If so, she may
como saguna, poseyendo una naturaleza Shivahave thought of herself in the same way.
Shakti perfectamente equilibrada, como como
nirguna, sin cualquier calidad. De ser as, ella
puede haber pensado en ella del mismo modo.
Regardless of how M thought about her
Sin tener en cuenta como M pens en su
own gender, it is not surprising that her devotees propio sexo, no es sorprendente que sus devotos
would say that she was not a woman and not a dijeran que ella no era una mujer y no un
man. As Ultimate Reality, she would have to be hombre. Como la Realidad ltima, tendran que
thought of in one of two ways: as a perfect union pensar de ella de uno de dos modos: como una
of Shiva and Shakti or as formless Brahman. In unin perfecta de Shiva y Shakti o como
any case, taking into account the Hindu
Bracmn informe. En cualquier caso, tener en

understanding of the gender of God, as well as cuenta el entendimiento hind del sexo de Dios,
the emphasis placed on disidentification with the as como el nfasis coloc en disidentification
body, it is not difficult to understand why Ms con el cuerpo, no es difcil entender por qu los
women devotees fail to identify with M as a
devotos de mujeres Ms dejan de identificarse
woman. If they have listened to M well, they con M como una mujer. Si ellos han escuchado
have come to believe that they, too, are neither M bien, ellos han venido para creer que ellos,
woman nor man but are, instead, the Self of All. tambin, no son ni la mujer, ni el hombre, pero
son, en cambio, el M de Todos.
nandamaya M as Deity: Looking
nandamaya M como Deidad:
Way, Way Up
Camino de aspecto, Camino
There is a second important but related
Hay un segundo factor importante pero
factor that seems to inhibit nandamay Ms relacionado que parece inhibir nandamay
potential to serve as a model for women and that Ms potencial para servir de un modelo para
is the very fact of her being considered a deity, mujeres y es el mismo hecho del que es
albeit a deity in female form. In chapter 5, we considerada junto a una deidad, aunque una
saw that women devotees had a difficult time
deidad en la forma femenina. En el captulo 5,
even relating to the question of whether or not vimos que los devotos de mujeres tuvieron un
M had been a role model for them because they tiempo difcil hasta relacionndose con la
saw her as the divine other. As we saw in chapter pregunta de si M haba sido un modelo a imitar
5, when I asked Malini-Di if M was her role
para ellos porque ellos la vieron como divino el
model, she replied, No, you see, to model
otro. Como vimos en el captulo 5, cuando
yourself on M was very, very difficult because pregunt a Malini-Di si M fuera su modelo a
M was the embodiment of perfection. I pushed imitar, ella contest, No, usted ve, modelarse en
her a bit further, saying, But you had somebody M era muy, muy difcil porque M era la
to look up to? Her answer reflects what most of encarnacin de perfeccin. La empuj un poco
Ms devotees see as the unbridgeable gulf
adelante, diciendo, Pero usted tena alguien
between the human and the divine: Really look para respetar? Su respuesta refleja lo que la
up! Way, way, up! While we might have
mayor parte de devotos Ms ven como el golfo
expected that Ms women devotees would have unbridgeable entre el humano y el divino:
imitated Ms life in both minor and major ways, Realmente alce la vista! Camino, camino!
from wearing their hair loose and displaying
Mientras podramos haber esperado que los
bhvas to casting aside all worldly goals to
devotos de mujeres Ms habran imitado la vida
pursue Self-realization, we have found that most Ms tanto de modos menores como de
women felt, as Malini-Di did, that what M did principales, de llevar su pelo suelto y mostrar
was not applicable to them. Those who chose a bhvas a dejar todos los objetivos mundanos de
life of renunciation did not report that they chose lado de perseguir la Autorealizacin, hemos
it because M lived such a life. Instead, they
encontrado que la mayor parte de mujeres
cited other reasons: because M had suggested sintieron, como Malini-Di hizo, que lo que M
it, because Ms spiritualizing presence inspired hizo no era aplicable a ellos. Aquellos que
them to renounce the world, or because they
eligieron una vida de renuncia no relataron que
wanted to be close to Ms side.
la eligieron porque M vivi tal vida. En cambio,
ellos citaron otros motivos: porque M lo haba
sugerido, porque Ms spiritualizing presencia
los inspir a renunciar el mundo, o porque ellos
quisieron estar cerca del lado Ms.

We have seen that there are ways in

Hemos visto que hay caminos de los
which M encouraged her women devotees to cuales M anim a sus devotos de mujeres a ver
see her and the things that she did as beyond
ella y las cosas que ella hizo como ms all de la
imitation. She made statements such as this:
imitacin. Ella hizo declaraciones, como esto:
The behavior of saints is not to be copied by
El comportamiento de santos no es ser copiado
ordinary people. But one should endeavor to
por la gente sencilla. Pero habra que procurar
carry out in ones life the teaching or advice
realizar en la vida de alguien la enseanza o
received by them.72 By speaking of her life in consejo recibido por ellos. 72 hablando de su
terms of Iil she participated in the creation of vida en trminos de Iil ella particip en la
their conviction that she was not a human being. creacin de su conviccin que ella no era un ser
She encouraged devotees to take the path of
humano. Ella anim a devotos a tomar el camino
bhakti and surrender themselves unconditionally de bhakti y rendirse incondicionalmente al
to the Almighty, having established that she
Omnipotente, habiendo establecido que ella ella
herself was an incarnation of that Almighty.
misma era una encarnacin de esto
Terriblemente.
Yet, while M was establishing herself as
An, mientras M se estableca como
beyond emulation, she was also telling her
ms all de la emulacin, ella tambin deca a
devotees that she went through what seemed like sus devotos que pas lo que pareca a las etapas
the stages of life, from householder to sdhik to de vida, de la cabeza de familia a sdhik a
sannysini, for their sake, by which she seemed sannysini, por ellos, por que pareci que ella ha
to have meant, in order to set an example. It
querido decir, a fin de dar un ejemplo. Parece,
appears, however, that the existence of the
sin embargo, que la existencia de la concepcin
conception of M as deity inhibited the potential de M como la deidad inhibi el potencial de
of M, the extraordinary woman, to serve as a M, la mujer extraordinaria, para servir de un
model for her devotees. It seems that once
modelo para sus devotos. Parece que una vez
devotees accepted M as embodied deity, no
que los devotos aceptaron M como la deidad
matter how many times she told them that they, encarnada, no importa cuantas veces ella les dijo
too, were God, it was difficult for them to
que ellos, tambin, eran Dios, era difcil para
believe her because they naturally assumed that ellos creerla porque ellos naturalmente
she was more God than they were. Instead of
supusieron que ella fuera ms Dios que ellos
devotees being inspired by the process through eran. En vez de devotos inspirados por el
which M came to know she was God, they
proceso a travs del cual M vino para saber que
marveled at her ll of sdhana, which by its ella era Dios, ellos se maravillaron de su ll de
mere name communicates that a human being sdhana, que por su mero nombre comunica
cannot identify with it. Although M may have esto un ser humano no puede identificarse con
wanted to be available to her devotees as the
ello. Aunque M pueda haber querido estar
model of perfect householder, the perfect
disponible para sus devotos como el modelo de
Sdhik, the perfect renunciant, it seems that
la cabeza de familia perfecta, Sdhik perfecto,
they persisted in seeing her as way, way up
renunciant perfecto, parece que ellos persistieron
and out of reach.
en la vista de ella como camino, camino y
fuera de alcance.
nandamay M is surely not the only
El nandamay M no es seguramente la
female Hindu religious figure whose otherness nica cifra religiosa hind de sexo femenino
stood in the way of women identifying with her. cuyo otherness estuvo de pie en la forma de
Madhu Kishwar and Ruth Vanita note that even mujeres que se identifican con ella. Madhu
in the case of the medieval saint Mrbi, who Kishwar y Ruth Vanita notan que hasta en caso

was considered simply an extraordinary woman

and not an avatra, her otherness stands in the
way of ordinary women applying her norm to
themselves.

de Mrbi santo medieval, quin fue

considerado simplemente una mujer
extraordinaria y no un avatra, sus soportes de
otherness en la forma de mujeres ordinarias que
aplican su norma a ellos.
Mirabai had not only to live an extraordinary
Mirabai slo no tuvo que vivir una vida
life, but to prove her extraordinariness by going extraordinaria, pero demostrarla extraordinario
through ordeals. Having thus proved herself, pasando por ordalas. Habindose demostrado
dared all, broken all barriers, she is exalted and as, desafi todos, rotos todas las barreras, ella es
revered, and regains in far greater measure the exaltada y reverenciada, y recobra en la mucho
honor and repute she lost or seemed to have lost mayor medida el honor y reputacin que ella
by flouting the norms of womanly behavior. She perdi o pareci ha perdido desacatando las
is now perceived as existing beyond such norms. normas del comportamiento femenino. Ella es
But, by being compelled to be so far beyond the percibida ahora como la existencia ms all de
ordinary, she becomes a not easily imitable
tales normas. Pero, obligado a estar hasta ahora
model. Her way remains literally anuthi unms all del comn, ella se hace un no
followable. Like Kl who may tread on her
fcilmente imitable modelo. Su camino
husband, like certain south Indian goddesses
permanece literalmente anuthi un-followable.
who behead their husbands, she becomes an
Como Kl quin puede pisar a su marido, como
object of adoration rather than a model or a
ciertas diosas indias del sur que degellan a sus
guide to action for other women. Being
maridos, ella se hace un objeto de adoracin,
perceived as extraordinary, she is by definition ms bien que un modelo o una gua de la accin
considered to be in a different category from
para otras mujeres. Percibido como
other women and the freedom allowed her will extraordinario, se considera por definicin que
not be extended to them.73
ella est en una categora diferente de otras
mujeres y la libertad le permiti no ser
ampliado a ellos 73
However, we have seen that M was not
Sin embargo, hemos visto que M no fue
seen by her devotees as an extraordinary woman, visto por sus devotos como una mujer
as was Mrbi; rather, she was seen as a divine extraordinaria, como era Mrbi; mejor dicho,
being who was beyond extraordinary, beyond
ella fue vista como un ser divino que estaba ms
compare. As such she was even more likely to be all del extraordinario, ms all se comparan.
an object of adoration rather than a model or a Como tal ella an con mayor probabilidad sera
guide to action for other women. Yet, a devotee un objeto de la adoracin, ms bien que un
of M might respond by saying, The fact that I modelo o una gua de la accin para otras
cannot identify with M is not important. M is mujeres. An, un devoto de M podra
my Mother, my God incarnate, and, therefore, responder diciendo, El hecho que no puedo
my association with her, my recognition of her, identificarme con M no es importante. M es
will carry me to rest with her eternally. I need mi Madre, mi Dios encarnado, y, por lo tanto, mi
only sit in the lap of Mother to have it all, both asociacin con ella, mi reconocimiento de ella,
worldly and spiritual fulfillment. For the
me llevar para descansar con ella eternamente.
bhakta of M, Ms being way, way up is
Slo tengo que sentarme en el regazo de Madre
hardly a hardship. He or she undoubtedly feels para tener todo esto, tanto realizacin mundana
that sitting in the lap of the Divine Mother is far como espiritual. Para el bhakta de M, Ms
preferable to walking behind an extraordinary que es el camino, el camino es apenas una
woman, following in her footsteps.
privacin. l o ella indudablemente sienten que

Summary

la sesin en el regazo de la Madre Divina est

lejos preferible para el andar detrs de una mujer
extraordinaria, despus en sus pasos.
Resumen

In this book, through the study of a single

En este libro, a travs del estudio de una
figure, nandamay M, we have explored the cifra sola, nandamay M, hemos explorado el
complex terrain of the worlds of the Hindu
terreno complejo de los mundos de la mujer
woman, saint, guru, and avatra. Examining
hind, santo, gur, y avatra. El examen de
these fundamental aspects of M has led us to estos aspectos fundamentales de M nos ha
the realization that none of these worlds is
llevado a la realizacin que ninguno de estos
discrete and each is replete with ambiguity and mundos es distinto y cada uno es repleto por
paradox. We have seen that while Ms devotees ambigedad y paradoja. Hemos visto que
maintain that she was not a woman, they also
mientras los devotos Ms mantienen que ella no
insist that she was the perfect wife. Her life era una mujer, ellos tambin insisten que ella era
story, by contrast, reveals a relationship between la esposa perfecta. Su historia de la vida, por
a husband and wife that is highly
el contraste, revela una relacin entre un marido
unconventional, from the perspective of
y esposa que es muy poco convencional, desde
dharmashstra, and more closely resembles that el punto de vista de dharmashstra, y ms
between a disciple and a guru.Yet, we have also estrechamente se parece a esto entre un discpulo
seen that there is precedence within a Shkta
y un gur. An, tambin hemos visto que hay
culture, such as that in Bengal, for a
precedencia dentro de una cultura Shkta, como
conventional marriage to evolve into a
esto en Bengal, para un matrimonio
relationship between a bhakta husband and a
convencional para evolucionar en una relacin
wife whom he and a larger community has come entre un marido bhakta y una esposa que l y
to worship as an incarnation of the Goddess.
una comunidad ms grande han venido para
adorar como una encarnacin de la Diosa.
In exploring the world of Hindu
En la exploracin del mundo de la
sainthood, we have seen that, although Ms
santidad hind, hemos visto que, aunque los
devotees reject the use of the term saint to
devotos Ms rechacen el uso del trmino
define her, M manifested the moral ideals and "santo" para definirla, M manifest los ideales
charismatic qualities sought in identifying a
morales y calidades carismticas buscadas en la
Hindu holy person. Her life was a tribute to the identificacin de una persona santa hind. Su
spirit of satinysa, or renunciation. She rejected vida era un tributo al espritu de satinysa, o
the notion of her existence as separate from
renuncia. Ella rechaz la nocin de su existencia
others, seeing all persons as organic members tan separada de otros, viendo a todas las
of this body. Yet, while M is said to have seen personas como miembros orgnicos de este
the whole world as her garden and been blind to cuerpo. An, mientras se dice que M ha visto
gender and caste, her ashrams hold to strict
el mundo entero como su jardn y ha sido ciego a
brahmanical purity regulations and a certain kind gnero y casta, sus ashrams cumplen con normas
of division of labor based on gender. Ms
de pureza brahmanical estrictas y una cierta
powerful presence has been well documented by clase de la divisin del trabajo basado en el
her devotees in descriptions of her ecstatic states gnero. Ms presencia potente ha sido bien
and her miraculous powers. She appeared to be documentado por sus devotos en descripciones
at all times the paramount bhakta, or devotee of de sus estados extasiados y sus poderes
the Lord, totally immersed in a celebration of the milagrosos. Ella pareci ser siempre el

One, which she called by different names. The

list of her siddhis, or miraculous powers,
confirms her as an accomplished yogin. Yet,
Ms devotees insist that referring to M by any
of the terms used to describe a Hindu holy
person would relegate her to the level of a
perfected being, when, in fact, she is a divine
being, perfect from birth.

Paramount bhakta, o el devoto del Seor,

totalmente sumergido en una celebracin del
Que, que ella llam por nombres diferentes. La
lista de su siddhis, o poderes milagrosos, la
confirma como yogin consumado. An, los
devotos de M's insisten que la referencia a M
por cualquier de los trminos usados para
describir a una persona santa hind la relegara
al nivel de un ser perfeccionado, cuando, de
hecho, ella es un ser divino, perfecto desde el
nacimiento.
In the same way, Ms devotees insist
Del mismo modo, los devotos de M's
that M was not a guru, a person who attains the insisten que M no era un gur, una persona que
status of master by following to perfection the alcanza el estado de maestro por el siguiente a la
path of his or her guru and is thus able to guide perfeccin el camino de su gur y es as capaz de
others along that same path. The main reason
dirigir a otros a lo largo de aquel mismo camino.
they cite for maintaining that M was not a guru La causa principal que ellos citan para mantener
is the apparent fact that she did not give diksha. que M no era un gur es el hecho aparente que
However, having established that M did give ella no dio diksha. Sin embargo, habiendo
dksh, both directly or indirectly, and instructed establecido que M realmente dio dksh, tanto
each devotee as to their individual sdhana, we directamente o indirectamente, como instruy a
are left wondering why it seems so critical for cada devoto en cuanto a su sdhana individual,
devotees to convince others that M was not a nos abandonan preguntndose por qu parece tan
guru. It seems that there may be two reasons.
crtico para devotos convencer a otros que M no
First, the inner circle of shishyas, or disciples, era un gur. Parece que pueden haber dos
who received initiation from M, whether
motivos. En primer lugar, el crculo interior de
directly or indirectly, may see themselves as an shishyas, o discpulos, que recibieron la
esoteric group who were special to Ma and, iniciacin de M, o directamente o
therefore, especially blessed. They may see the indirectamente, puede verse como un grupo
power of their special connection as sealed by esotrico que eran especiales para la mam y,
the secrecy surrounding it. Second, they may see por lo tanto, sobre todo bendijeron. Ellos pueden
that although they received their initiation from ver el poder de su conexin especial como
M, her role as their ishta devat, or chosen
sellado por el secreto que lo rodea. En segundo
deity, supersedes her role as guru. They see their lugar, ellos pueden ver que aunque ellos
living master, then, as the Divine Absolute, and recibieran su iniciacin de M, su papel de su
therefore they require no mediation.
ishta el devat, o deidad elegida, reemplaza su
papel del gur. Ellos ven a su maestro vivo,
entonces, como el Absoluto Divino, y por lo
tanto ellos no requieren ninguna mediacin.
When Ms devotees were asked, If M
Cundo preguntaron a devotos Ms,
was not a woman, not a saint, and not a guru,
Si M no era una mujer, no un santo, y no un
who is M? they responded, M is God. We gur, que es M? ellos respondieron, M es
have seen the multiplicity of concepts reflected Dios. Hemos visto la multiplicidad de
in that assertion: M is the incarnation of
conceptos reflejados en aquella aseveracin: M
formless Brahman, M is the avatra of Dev, es la encarnacin del Bracmn informe, M es el
M is the avatra ofVishnu, or simply M is my avatra de Dev, M es el avatra ofVishnu, o

ishta devata. Regardless of what concept lies

simplemente M es mi ishta devata. Sin tener en
behind the term God, however, devotees seem cuenta que el concepto est detrs del trmino
to hold a common vision that the Divine
"Dios", sin embargo, parece que los devotos
Absolute came to earth as M to be accessible to sostienen una visin comn que el Absoluto
his or her devotees. The accessibility, or
Divino vino a la tierra como M para ser
saulabhya, of God, both in descending as human accesible a su devotos. La accesibilidad, o
avatra and even more intimately as arch, or saulabhya, de Dios, tanto en la bajada como
divine image, is articulated and praised by the avatra humano como an ms ntimamente
thirteenth-century philosopher, Pillai
como arch, o imagen divina, es articulada y
Lokchrya. A commentary on a verse of Pillais elogiada por el filsofo del siglo trece, Pillai
describes God, who is himself full and
Lokchrya. Un comentario sobre un verso de
independent, as allowing himself to be bathed, to Pillai describe a Dios, que est lleno e
be dressed and fed, seeming to be like one who independiente, como el permiso l mismo para
has no independence.74 The commentary on ser baado, ser adornado y alimentado,
the following verse explains that it is Gods
pareciendo para parecer al que quin no tiene
accessibility which helps us to be attached to ninguna independencia. 74 El comentario sobre
the Lord.75 So M allowed herself not only to el verso siguiente explica que es la accesibilidad
walk among her devotees but also, like an archd, de Dios que nos ayuda a ser atados al Seor.
to be fed, dressed, and massaged by those
75 Entonces M permiti que ella no slo
women devotees who were fortunate enough to anduviera entre sus devotos sino tambin, como
be in close proximity to her. Therefore, although un archd, fuera alimentada, vestida, y masajeada
all of Ms close devotees believed that they
por aquellos devotos de mujeres que bastante
were relating to the divine in human form,
tenan suerte de estar en la proximidad inmediata
occasionally even receiving Gods spiritualizing con ella. Por lo tanto, aunque todos Ms se
touch, it was the women who saw themselves as cierren los devotos creyeron que ellos se
having had the opportunity to handle God and, relacionaban con el divino en la forma humana,
therefore, to become particularly attached to her. de vez en cuando hasta recibiendo el toque de
spiritualizing de Dios, eran las mujeres que se
vieron como habiendo tenido la oportunidad de
"manejar" a Dios y, por lo tanto, hacerse en
particular atadas a ella.
Narendranath Bose has remarked, For
El Narendranath Bose ha comentado,
everyone M was a different person.76 Indeed, Para cada uno M era una persona diferente.
in each of the extraordinary aspects of
76 en Efecto, en cada uno de los aspectos
nandamay M, there is the sense that M, as extraordinarios de nandamay M, hay sentido
saint, as guru, and as avatra, was willing to be que M, tan santo, como el gur, y como
whatever people wanted her to be. She
avatra, quiso ser independientemente de la
manifested a particular aspect only if she was
gente quiso que ella fuera. Ella manifest un
called upon to do so. One of her favorite
aspecto particular slo si la visitaran para hacer
aphorisms was As you play, so you shall
as. Uno de sus aforismos favoritos era Como
hear.77 Swami Jnanananda, in talking about
usted juega, entonces usted debe or. 77 Swami
Ms miracles, said that miracles come from theel Jnanananda, en la conversacin de milagros
hhdva [in this case, attitude or state] of the
Ms, dijo que los milagros vienen del hhdva
people. Its the people who drag it from the
[en este caso, actitud o estado] de la gente. Es la
saint. M, herself, in responding to a devotee gente que lo arrastra del santo. M, ella misma,
who asked her to speak to them as a guru, said, en responder a un devoto que le pidi hablar a

There is no case for the guru-shishya

ellos como un gur, dijo, No hay ningn caso
relationship if the shishya is not there. The guru para la relacin de gur-shishya si el shishya no
will only speak if the shishya is there. In
est all. El gur slo hablar si el shishya est
reference to Ms identity as a divine
all. En la referencia a la identidad Ms como
incarnation, Swami Samatananda reminds us
una encarnacin divina, Swami el Samatananda
that M always said, You called for me. You
nos recuerda que M siempre deca, Usted me
prayed for me. You got this body. As long as you llam. Usted rez por m. Usted consigui este
want this body, it will stay. If you dont want this cuerpo. Mientras usted quiere este cuerpo, se
body, it will vanish.78 In a similar vein, M
quedar. Si usted no quiere este cuerpo, esto
said, I never say, I will do this, I will not do
desaparecer. 78 En una vena similar, M dijo,
that. It is you who make me carry out whatever Nunca digo, Har esto, no har esto. Es usted
work lies in your power to induce me to
que me hace realizar cualquier trabajo est en su
perform.79 We might conclude from these
poder de inducirme a funcionar. 79 podramos
statements that M is as we see her; when an
concluir de estas declaraciones que M es ya que
ordinary person holds the possibility that these la vemos; cuando una persona ordinaria sostiene
extraordinary aspects of nandamay M exist, la posibilidad que estos aspectos extraordinarios
they are manifested.
de nandamay M existan, ellos son
manifestados.
Personal Postscript
Posdata personal
When I first undertook this study, I
Cuando primero emprend este estudio,
welcomed the opportunity to explore the world di la bienvenida a la oportunidad de explorar el
of a Hindu mystic. However, I was also drawn to mundo de un mstico hind. Sin embargo,
exploring the impact that a female saint, guru, or tambin fui atrado a la exploracin del impacto
avatra would have on womens lives.
que un santo de sexo femenino, el gur, o
Relatedly, I was interested in understanding the avatra tendran en vidas femeninas.
worldview of men and women who worship God Relacionadamente, estuve interesado en el
as the Divine Mother. Therefore, what I have
entendimiento de la cosmovisin de hombres y
drawn from M is just this-her mystical,
mujeres que adoran a Dios como la Madre
charismatic presence; her influence on women Divina. Por lo tanto, lo que he dibujado de M es
devotees; and the vision of the world as a
slo esto - su presencia mstica, carismtica; su
manifestation of the Divine Mother. As
influencia en devotos de mujeres; y la visin del
Gurupriya Dev expressed it, M came for the mundo como una manifestacin de la Madre
ladies, and being a woman, what excited me
Divina. Como Gurupriya el Dev lo expres,
most about this study was the ways in which M M vino para las seoras, y ser una mujer, lo
apparently came for me.
que me excit el ms sobre este estudio era los
caminos a los cuales M por lo visto vino para
m.
Lina Gupta, in her article Kl, the
Lina Gupta, en su artculo "Kl, the
Savior in After Patriarchy: Feminist
Savior" en Despus de Patriarcado: las
Transformations of the Worlds Religions, says Transformaciones Feministas de las Religiones
that women need both alternative models of
del Mundo, dice que las mujeres necesitan tanto
Ultimate Reality that will emphasize the female modelos alternativos de la Realidad ltima que
experience and positive role models that
enfatizar la experiencia femenina como
reassert the importance of the feminine in all modelos a imitar positivos que reafirman la
religious experience.80 Gupta suggests that the importancia del 'femenino' en toda la experiencia

goddess Kl might provide such a model

religiosa. 80 Gupta sugiere que la diosa Kl
because, in her fierce independence, in her
podra proporcionar tal modelo porque, en su
motherly compassion, and in her creative power, independencia feroz, en su compasin maternal,
she gives birth to a wider vision of reality than y en su poder creativo, ella da el nacimiento a
the one embodied in the order of patriarchy81 una visin ms amplia de la realidad que el que
There are definitely ways in which nandamay encarnado en el pedido del patriarcado 81 hay
M also provides such a model. There is no
definitivamente caminos de los cuales
question that she was fiercely independent, by nandamay M tambin proporciona tal
any cultures standards. She refused to be
modelo. No hay ninguna pregunta que ella era
restricted by the bonds of family, she traveled ferozmente independiente, en los estndares de
wherever and whenever she wanted, and she
cualquier cultura. Ella rechaz ser restringida
apparently took action only out of her kheyla, por los lazos de la familia, ella viaj dondequiera
or alignment with the divine will, not out of
que y siempre que ella quisiera, y ella por lo
limited ego. She was the embodiment of
visto slo tom medidas de su kheyla, o
motherly love and compassion. Sara Ruddick, alineacin con la voluntad divina, no del ego
the author of Maternal Thinking: Toward a
limitado. Ella era la encarnacin de amor
Politics of Peace, would undoubtedly find M maternal y compasin. Sara Ruddick, el autor de
displaying all four elements of maternal
Pensamiento Maternal: Hacia una Poltica de
thinking, the practice of which, by mothers and Paz, encontrara indudablemente M que
nonmothers alike, she believes can lead to
muestra cuatro elementos del pensamiento
global transformation: holding ones children
maternal, la prctica de cual, por madres y no
close while at the same time welcoming change madres igualmente, ella cree puede llevar a la
and growth, understanding the particular needs transformacin global: la posesin de nios de
of each child, attentive love and acceptance alguien se cierra dando la bienvenida al mismo
focused on the child as she is, and telling stories tiempo al cambio y el crecimiento, entendiendo
intended to strengthen values.82 Ms creative las necesidades particulares de cada nio, el
power, or shakti, is apparent in her single-handedamor atento y la aceptacin se concentraron en
orchestration of a large community, each
el nio como ella es, y las historias que contan
member of which was committed to following tuvieron la intencin de reforzar valores 82 Ms
her every direction. When I hear how M
el poder creativo, o shakti, es aparente en su
manifested these qualities, I am reminded of that orquestacin sin ayuda de una comunidad
potential within myself.
grande, cada miembro de que estuvo dedicado
despus de ella a cada direccin. Cuando oigo
como M manifest estas calidades, me
recuerdan de aquel potencial dentro de m.
As a woman who, though not a devotee,
Como una mujer que, aunque no un
is drawn to M, I can select from my
devoto, es atrada a M, puedo seleccionar de mi
understanding of nandamay M as a female entendimiento de nandamay M como un
religious symbol that which inspires me. I can smbolo religioso femenino lo que me inspira.
lift up the fact that M, in Joseph Campbells
Puedo levantar el hecho que M, en los trminos
terms, followed her bliss, that she manifested de Joseph Campbell, sigui su felicidad, esto
complete equanimity and fearlessness, and that ella manifest la ecuanimidad completa y la
she flouted the expectations of others. I can
intrepidez, y que ella desacat las expectativas
contemplate Ms absorption in the divine and de otros. Puedo contemplar la absorcin Ms en
her vision that everything, animate and
el divino y su visin que todo, animado e
inanimate, is a manifestation of divinity, and I inanimado, es una manifestacin de divinidad, y

can strive to respect and care for the world as my puedo esforzarme por respetar y sentir cario por
garden and to see the divine in each person. I can el mundo como mi jardn y ver el divino en cada
listen to Ms words on the importance of
persona. Yo puedo escuchar palabras Ms en la
sdhana and rededicate myself to my spiritual importancia de sdhana y dedicarme de nuevo a
practice. At the same time, I can also choose to mi prctica espiritual. Al mismo tiempo, tambin
live a life in which I celebrate my body and
puedo decidir vivir una vida en la cual celebro
gender as inseparable from my path to God/dess, mi cuerpo y gnero como inseparable de mi
seeing part of my work as helping other women camino a God/dess, viendo la parte de mi trabajo
do the same. Throughout this process, I can
como la ayuda de otras mujeres a hacer el
imagine any kind of relationship with M that mismo. Durante este proceso, puedo imaginar
serves me on my path, keeping in mind that as I cualquier clase de la relacin con M que me
play, so I will hear. As a member of the global sirve en mi camino, teniendo presente que ya
community, I have a unique opportunity to be que juego, entonces oir. Como un miembro de
moved and changed by the faith of others.
la comunidad global, tengo una oportunidad
Process theology, inspired by the Buddhist idea nica para ser movida y cambiada por la fe de
of dependent origination, maintains that a human otros. La teologa de proceso, inspirada por la
being is not same person from moment to
idea budista del origen dependiente, mantiene
moment.83 From that perspective, the person I que un ser humano no es misma persona del
was the moment before I heard about
momento al momento 83 Desde aquel punto de
nandamay M is not the same person I am
vista, la persona yo era el momento antes de que
after having heard of her. There is no question yo oyera sobre nandamay M no es la misma
that contemplating that God could come to earth persona que tengo despus oy de ella. No hay
as nandamay M has stimulated my
ninguna pregunta que la contemplacin de aquel
imagination to envision and embrace the
Dios podra venir a la tierra ya que nandamay
possibility of God as Mother. As a creative
el M ha estimulado mi imaginacin de prever y
thealogian, having encountered the possibility of abrazar la posibilidad de Dios como la Madre.
God as M, I can better embrace the richness of Como thealogian creativo, habiendo encontrado
a worldview in which the visible world is alive la posibilidad de Dios como M, puedo abrazar
with the energy of God, our Mother. According mejor la riqueza de una cosmovisin en la cual
to M, having at one time been drawn to her,
el mundo visible est lleno de la energa de Dios,
even in my imagination, I am ever changed. As I nuestra Madre. Segn M, habiendo sido en
bring this study to a close, I wonder in what
algn momento dibujado a ella, hasta en mi
ways I have been and will be changed,
imaginacin, soy cambiado alguna vez. Como
remembering Ms words: You may want to
traigo este estudio a un final, me pregunto en que
banish this body from your mind. But this body caminos he sido y ser cambiado, recordando
wont leave you for a single day-it does not and palabras de M's: Usted puede querer desterrar
never will leave your thought. Whoever has once este cuerpo de su mente. Pero este cuerpo no le
been drawn to love this body will never succeed dejar durante un da solo - no hace y nunca
in wiping out its impression even despite
dejar su pensamiento. Quienquiera ha sido
hundreds of attempts. This body rests and shall atrado una vez para amar este cuerpo nunca
remain in [her] memory for all times.84
tendr xito en borrar su impresin hasta a pesar
de cientos de tentativas. Este cuerpo restos y
debe permanecer en [su] memoria para todos los
tiempos 84
Glossary

Glosario

abhisheka. Annointment; ritual to install the

abhisheka. Annointment; ritual para instalar la
deity into a mrti, or image of the
deidad en un mrti, o imagen del divino.
divine.chrya. Master or guru.ahamkra.
chrya. Maestro o gur ahamkra. Chakra de
Ego.ajn chakra. The energy center in the center ego ajn. El centro de energa en el centro de la
of the forehead which is said to be the seat of the frente que es dicha ser el asiento del gur; el
guru; the third eye center.ajnna.
tercer centro ajnna de ojo. Ignorancia ajntva.
Ignorance.ajntva. Lit., unknown; used to
Encendido., "desconocido"; usado para describir
describe M when her whereabouts were
M cuando sus paraderos eran desconocidos.
unknown.lvr. One of the twelve Tamil
lvr. Uno del doce santo/poetas Vaishnava
Vaishnava saint/poets foundational to the bhakti, tamil foundational al bhakti, o piadoso,
or devotional, movement.amshavtra. A partial movimiento amshavtra. Avatra parcial, o
avatra, or incarnation of God.nanda.
encarnacin de Dios. nanda. Bliss.aniketanah.
Bliss.aniketanah. No longer having a dwelling Ya no teniendo un lugar que mora; la
place; embodying the spirit of homelessness of a incorporacin del espritu de falta de hogar de un
renunciant.antarymin. Inner guru.anubhava. renunciant.antarymin. Guru.anubhava interior.
Direct experience [of the divine].anuthi. Unable Experiencia directa [del divino].anuthi. Incapaz
to be followed.rati. The circling of oil lamps de ser seguido. rati. El rodeo de lmparas de
before a deity as part of a pj, or
aceite antes de una deidad como parte de un
worship.sana. Seat; yogic posture.shram(a). pj, o adoracin. sana. Asiento; postura de
Hermitage; monastery; stage in life.tman.
yogic. shram (a). Ermitage; monasterio; etapa
According to Advaita Vedanta, the Inner Self of en vida. tman. Segn Advaita Vedanta, el
all beings that is identical to Brahman, or
Interior M de todos los seres que es idntico a
Ultimate Reality.attahsi. Lit.,laughter like
Bracmn, o Realidad attahsi ltima.
thunder; M is described as having such
Encendido., risa como truenos; M es descrito
supreme laughter.avadht(a). One who has
como tener tal risa avadht suprema (a). Uno
attained the highest state of spiritual life
quin ha alcanzado el estado ms alto de la vida
according to the Nth cult.vrana.
espiritual segn el culto Nth. vrana.
Lit.,obstruction; veil that obscures right vision Encendido., "obstruccin"; el velo que obscurece
and understanding.avatra. The descent of a
la visin correcta y el entendimiento avatra. El
deity on earth; an incarnation, especially of
descenso de una deidad en tierra; una
Vishnu.bandhu. Friend.bangsha. Family
encarnacin, sobre todo de Vishnu.bandhu.
line.bhairav. A holy woman who is seen as an Friend.bangsha. Lnea bhairav de familia. Una
embodiment of shakti, or the divine feminine
mujer santa que es vista como una encarnacin
energy.bhajan(a). Devotional song.bhakti. Lit., de shakti, o energy.bhajan femenino divino (a).
devotion, honor, or love; usually referring Song.bhakti piadoso. Encendido., "lealtad",
to the reciprocal relationship of love and
"honor", o "amor"; por lo general refirindose a
friendship between a devotee and a deity.bhva. la relacin recproca de amor y amistad entre un
State of spiritual ecstasy; emotion; way of
devoto y una deidad bhva. Estado de xtasis
relating to the the divine.bhukti. The pleasures of espiritual; emocin; modo de relacionarse con el
the world.bind. Auspicious red dot on the
divine.bhukti. Los placeres del mundo bind.
forehead.bodhisattva. In the Mahayana Buddhist Punto rojo prometedor en el
tradition, one who has taken a vow to be reborn forehead.bodhisattva. En la tradicin budista
until all sentient beings have become
Mahayana, uno quin ha tomado un voto para
enlightened.brahmachrin. A female
ser nacido de nuevo hasta que todos los seres

celibate.brahmacharya. The first period of life, sensibles se hayan hecho cultos brahmachrin.
that of celibate studenthood.chakra. Lit.,
Celibate.brahmacharya femenino. El primer
wheel or disc; in Tantrism one of six
perodo de vida, aquel de studenthood.chakra
lotuses or energy centers in the subtle body, clibes. Encendido., "rueda" o "disco"; en
the lowest of which is the seat of the kundalin Tantrism uno de seis "lotos" o energa se centra
shakti.chaturvarnshrama. The interface
en el cuerpo sutil, el ms bajo de los cuales es el
between the four stages of life (dshramas) and asiento del kundalin shakti.chaturvarnshrama.
the four castes (varnas).darshan(a). The
El interfaz entre las cuatro etapas de vida
auspicious sight of a deity; a philosophical point (dshramas) y las cuatro castas (varnas).darshan
of view.Dev. Goddess; the Divine Mother; a
(a). La vista prometedora de una deidad; un
woman embodying a goddess.dhrana. Lit.,
punto de vista filosfico. Dev. Diosa; la Madre
support; the practice of concentration; an
Divina; una mujer que encarna a una diosa
aphorism to be contemplated.dharma. The
dhrana. Encendido., "apoyo"; la prctica de
righteous way of life; social duty.dharmashstra. concentracin; un aforismo para ser
Religious law; sacred law text.dhyna.
contemplated.dharma. El estilo de vida honrado;
Meditation.dksh. Spiritual initiation given by deber dharmashstra social. Ley religiosa; texto
the guru to the disciple.Gyatr mantra. The
dhyna de la ley sagrado. Meditacin dksh.
most sacred ofVedic mantras that a brahmin is Iniciacin espiritual dada por el gur al
supposed to recite three times a day as part of discpulo. Mantra de Gyatr. Los mantras
the trisamdhy ritual.ghar. House; shelter.gop. ofVedic ms sagrados que se supone que un
Cowherdess; paradigm for a devotee of Lord
brahmn recita tres veces por da como la parte
Krishna.grihastha or grihastya. The second, or del trisamdhy ritual.ghar. Casa; refugio gop.
householder, stage of life.gurum eva. Lit., the Cowherdess; paradigma para un devoto de Lord
guru only; the doctrine of the guru-vda, or
Krishna.grihastha o grihastya. El segundo, o
path of the guru, that there is no spiritual
cabeza de familia, etapa de Eva life.gurum.
attainment independent of the guru.gumm.
Encendido., el gur slo; la doctrina del gurGuru-mother; a female guru.gum-vda. The path vda, o el camino del gur, que no hay ningn
or way of the guru; a spiritual path whose
logro espiritual independiente del gur gumm.
primary focus is on worshipping the guru.ishta Gur-madre; guru.gum-vda femenino. El
devat. Ones chosen deity.jagadguru. The
camino o forma del gur; un camino espiritual
world preceptor.japa. Mantra repetition.jati. A cuyo foco primario est en adorar el guru.ishta
social group within which one is born and within devat. Uno ha elegido deity.jagadguru. El
which one must marry; a sub-group of the four- mundo preceptor.japa. Mantra repetition.jati. Un
fold varna, or caste, system.jva. Individual
grupo social dentro del cual nace y dentro de que
soul.Jvanmukta. A person who is liberated while debe casarse; un subgrupo de la Varna
still alive; one for whom all sense of duality has cudruple, o casta, sistema jva. Alma individual.
ceased.Karma. Action; ritual action; the result of Jvanmukta. Una persona que es liberada
action; the moral law of cause and effect by
mientras todava vivo; un para quien todo el
which one reaps what one sows.karmamrga. sentido de la dualidad se ha cesado. Karma.
The path of works.kheyl(a). Lit., thought,
Accin; accin ritual; el resultado de accin; la
notion, or spontaneous desire; used around ley moral de la causa y el efecto por la cual
M to indicate the spontaneous impulse of the of cosecha lo que uno siembra karmamrga. El
the Divine Will.krtan(a). Devotional song or
camino de trabajos kheyl (a). Encendido.,
singing session.krip. Grace or favor, referring "pensamiento", "nocin", o deseo espontneo;
to the grace bestowed upon a devotee by a
usado alrededor de M para indicar el impulso
deity.kriy. Activity; spontaneous yogic
espontneo del de la voluntad Divina (a).

posture.kriyamrga. The path of action.kumr. Cancin piadosa o canto de sesin krip. La

Virgin girl.kundalin. Esoteric term used to refer gracia o el favor, refirindose a la gracia
to the feminine energy or shakti, the latent
otorgados en un devoto por una deidad kriy.
spiritual power envisioned in the form of a
Actividad; postura kriyamrga yogic espontnea.
serpent coiled at the base of the spine which,
El camino de accin kumr. Muchacha
once awakened, rises up the central channel of kundalin virgen. Trmino esotrico usado para
the subtle body, piercing the chakras, or energy mandar a la energa femenina o shakti, el poder
centers, eventually uniting with the male
espiritual latente previsto en la forma de una
principle, Shiva, at the crown of the
serpiente enrollada en la base de la espina que,
head.Mahbhva. Lit., the great bhva, or
una vez despertado, subidas el canal central del
spiritual state; the highest state of divine
cuerpo sutil, perforando los chakras, o centros
absorption and ecstacy.mahsamdhi. Lit., the de energa, finalmente unindose con el
highest state of divine absorption; used to refer principio masculino, Shiva, en la corona de la
to the physical death of a great saint.mahtma. cabeza. Mahbhva. Encendido., gran bhva, o
Great soul; honorific title.Mahyajna. Greatest estado espiritual; el estado ms alto de
Vedic fire sacrifice.ml. Garland; garland of
absorcin divina y ecstacy.mahsamdhi.
flowers offered to a deity or guru; rosary of Encendido., el estado ms alto de absorcin
beads for performing japa, or mantra
divina; usado para referirse a la muerte fsica de
repetition.mrga. Spiritual path.mt. Mother; un grande santo mahtma. Grande alma; ttulo
goddess-possessed woman.mauna. Having taken honorfico. Mahyajna. El mayor sacrificio
a vow of silence.my. The illusory power of the ml de fuego Vdico. Guirnalda; guirnalda de
divine; that which prevents one from seeing
flores ofrecidas a una deidad o gur; rosario de
things truly.moksha. Release from bondage to cuentas para realizar japa, o repeticin mrga de
karma and samsra; the goal of the spiritual
mantra. Camino mt espiritual. Madre;
path.mudr. A ritual hand gesture that invokes woman.mauna posedo por la diosa. Habiendo
and seals the relationship between the
tomado un voto de silencio my. El poder
practitioner and the deity.mukti. Spiritual
ilusorio del divino; esto que impide un ver cosas
liberation.mldhra. The chakra, or spiritual truly.moksha. Liberacin de esclavitud a karma y
energy center, at the base of the spine in which samsra; el objetivo del camino mudr
the latent kundalin shakti is said to the coiled espiritual. Un gesto de mano ritual que invoca y
like a serpent, awaiting its awakening.mrti. Lit., sella la relacin entre el practicante y el
form or likeness; the image of a deity as a deity.mukti. Liberacin mldhra espiritual. El
focus of worship and darshan.naisthika.
chakra, o centro de energa espiritual, en la base
Lifelong; used to describe those who have
de la espina en la cual kundalin latente shakti es
maintained lifelong celibacy.nmajapa.
dicho al enrollado como una serpiente,
Repetition of the name of God.nyanmr. One esperando su despertamiento mrti. Encendido.,
of the sixty-three Tamil Shaiva saint/poets
"forma" o "semejanza"; la imagen de una deidad
foundational to the bhakti, or devotional,
como un foco de adoracin y darshan.naisthika.
movement.neti neti. Lit., not this, not that;
De toda la vida; usado para describir a aquellos
referring to a method of analysis common to
que han mantenido el celibato nmajapa de toda
Advaita Vednta in which one defines Ultimate la vida. Repeticin del nombre de Dios
Reality, Brahman, by enumerating the things that nyanmr. Uno del sesenta y tres santo/poetas
it is not.nirguna. Lit., without qualities or
Shaiva tamil foundational al bhakti, o piadoso,
characteristics; referring to Brahman as
movement.neti neti. Encendido., no esto, no
Ultimate Reality, which is beyond name and
esto; la referencia a un mtodo de anlisis
form.nitya. Eternal.nivritti. Lit., withdrawal; comn para Advaita Vednta en que define

the process of turning within for happiness and Realidad ltima, Bracmn, enumerando las
the truth; spiritual introspection.nysa. A
cosas que es not.nirguna. Encendido., sin
practice in which sounds, usually seed syllables, calidades o caractersticas; referirse al Bracmn
are indentified with certain corresponding parts Realidad como ltima, que est ms all del
of the practitioners body, the deitys body, and nombre y form.nitya. Eternal.nivritti.
the yantra, or spiritual diagram, in order to form Encendido., "retirada"; el proceso de bocacalle
a series of microcosmic/macrocosmic
dentro de para felicidad y la verdad;
relationships.ojh. Exorcist.pakka. Lit.,
introspeccin nysa espiritual. Una prctica en
cooked; colloquial for orthodox. pandit. A cual sonidos, por lo general siembre slabas, son
learned man; honorific title.parampar. Lineage indentified con ciertas partes correspondientes
of gurus in a particular sect or teaching
de cuerpo del practicante, cuerpo de la deidad, y
tradition.pativrat. Lit., she who has taken a
el yantra, o diagrama espiritual, a fin de formar
vow to her husband; a devoted wife.patn.
una serie de relaciones ojh
Wife.pranm(a). Bowing in obeisance before a microcsmicas/macrocsmicas. Exorcist.pakka.
deity or superior.prasd(a). Lit., favor or
Encendido., "cocinado"; familiar para
grace; food offered to a deity during worship, "ortodoxo". pandit. Un hombre culto; ttulo
thus consecrated and served to devotees as the parampar honorfico. Linaje de gures en una
grace of the deity.pravritti. Lit., turning
secta particular o tradicin pativrat docente.
outward; looking outside oneself for happiness Encendido., ella que ha tomado un voto a su
and the truth.pj. Lit., worship; ritual
marido; una esposa patn fiel. Esposa pranm
worship usually involving the presentation of
(a). La reverencia en reverencia antes de una
offerings to the deity.purnvatra. A full
deidad o superior prasd (a). Encendido.,
avatra, or incarnation of God. rishi. Seer or
favor o "gracia"; comida ofrecida a una deidad
sage.rpa. Form.sadguru. The true
durante adoracin, as bendita y servida a
guru.sdhana. A spiritual practice or discipline; adevotos como la gracia del deity.pravritti.
means to gain liberation.sdhaka. One who
Encendido., hacindose externo; el aspecto
practices a sdhana, or spiritual practice.
fuera de uno para felicidad y la verdad pj.
sdhik. A female practitioner.sadhv. A female Encendido., "adoracin"; adoracin ritual que
ascetic.sguna. Lit., with qualities and
por lo general implica la presentacin de
characteristics; referring to God as a
ofrecimientos a la deidad purnvatra. Avatra
personalized form of the divine, i.e., Krishna,
lleno, o encarnacin de Dios. rishi. Vidente o
Shiva, Saraswati.samdhi. Absorption in the
sabio rpa. Form.sadguru. El gur sdhana
divine; a trancelike state sought in yoga in which verdadero. Una prctica espiritual o disciplina;
the yogi transcends the dualistic
un medio de ganar liberacin sdhaka. Uno
world.samdhybhsha. Lit., twilight language; quien prcticas un sdhana, o prctica espiritual.
referring to the esoteric language used in Tantric sdhik. Un practicante sadhv de sexo
texts, to be deciphered only by the
femenino. Ascetic.sguna femenino. Encendido.,
initiated.samkalpa. Spiritual
con calidades y caractersticas; refirindose a
intention.sampradya. Lit., tradition or
Dios como una forma personalizada del divino,
school; a religious order, teaching tradition, or es decir, Krishna, Shiva, Saraswati.samdhi.
sect.samsra. The world; the wheel of life and Absorcin en el divino; un estado parecido a un
death; the cycle of rebirth.samyam(a).
trance busc en el yoga en el cual el yogui
Concentration; a threefold practice of
supera el mundo samdhybhsha dualista.
concentration, meditation, and
Encendido., lengua de crepsculo; la
absorption.santana dharma. Lit., the eternal referencia a la lengua esotrica usada en textos
righteous way of life; used to refer to the Hindu de Tantric, slo para ser descifrado por el

tradition.sannysa. A male ascetic or renunciant; initiated.samkalpa. Intencin sampradya

one who has taken vows to renounce the
espiritual. Encendido., "tradicin" o "escuela";
world.sannysin. A female ascetic or
un pedido religioso, tradicin docente, o secta
renunciant.sant. Saint, usually referring to a holy samsra. El mundo; la rueda de vida y muerte; el
person in the nirguna tradition, in which the
ciclo de rebirth.samyam (a). Concentracin; una
divine is conceived of as without
prctica triple de concentracin, meditacin, y
qualities.saptah. An extended devotional
absorcin santana dharma. Encendido., el
chanting session.sat. The act of a Hindu wifes estilo de vida honrado eterno; usado para
immolating herself at the death of her husband, referirse a la tradicin sannysa hind. Un asceta
called suttee by the British and sometimes
de sexo masculino o renunciant; uno quin ha
referred to in Sanskrit as sahagamana, or going tomado votos para renunciar el mundo
together; lit., the good one; a wife who
sannysin. Un asceta de sexo femenino o
performs the act of sat a devoted wife.satsang. renunciant.sant. El santo, por lo general
Lit., the company of the truth; an informal
refirindose a una persona santa en la tradicin
session in which devotees sit with a guru or
nirguna, en la cual el divino es concebido de
saint, listen to them speak, engage in dialogue, como sin qualities.saptah. Una sesin sat de
and/or perform practices together; a
canto piadosa ampliada. La accin de una esposa
congregation.saulabhya. Benevolence;
hind inmolador ella misma en la muerte de su
accessibility.seva. Selfless service.shakti. The marido, llamado suttee por los britnicos y a
dynamic, creative power of the universe
veces mandado a en Snscrito como
conceived of as feminine; power.shaktipt(a). sahagamana, o yendo juntos; encendido., el
Lit., descent of the divine, feminine energy of bueno; una esposa que realiza el acto de sat
the universe; spiritual initiation or dksh in
wife.satsang fiel. Encendido., la compaa de la
which the guru transmits his or her fully realized verdad; una sesin informal en la cual los
spiritual energy into the disciple by his or her
devotos se sientan con un gur o santo, los
look, thought, touch, or word.sharur(a). Body; escucha hablan, toman parte en el dilogo, y/o
M used to refer to herself as ei sharra, this
realizan prcticas juntos; un
body, instead of I.shstra. Codes of
congregation.saulabhya. Benevolencia;
conduct.shishya. Disciple.shloka. A double
accessibility.seva. Service.shakti desinteresado.
verse.shraddh. Faith.siddha. Lit.,
El poder dinmico, creativo del universo
accomplished or adept, one who has
concibi como femenino; poder shaktipt (a).
obtained powers (siddhis) through yogic and/or Encendido. Descenso de la energa divina,
tantric practices.siddhapth(a). The seat or place femenina del universo; la iniciacin espiritual o
of a siddha.siddhi. Yogic insight or power
dksh en el cual el gur transmite su energa
attained through spiritual practice.smriti. Lit.,
espiritual totalmente realizada en el discpulo por
what has been committed to memory; proper su mirada, pensamiento, toque, o palabra sharur
name for a certain class of scriptures, as opposed (a). Cuerpo; M sola referirse a ella como ei
to shruti, or revealed scripture.str.
sharra, este cuerpo, en vez de "I". shstra.
Woman.strdharma. The righteous way of life Cdigos de conduct.shishya. Disciple.shloka. Un
for a Hindu woman.svadharma. Ones own
doble verso shraddh. Faith.siddha. Encendido.,
dharma.svadksh. Self-initiation.tantra. Lit.,
"llevado a cabo" o "adepto", uno quin ha
loom; a system of practices that has as its goal obtenido poderes (siddhis) por yogic y/o
the attainment of the union of the male and
prcticas siddhapth tantric (a). El asiento o
female principles, Shiva and Shakti, through
lugar de un siddha.siddhi. La perspicacia de
ritual practice with their locus in the
Yogic o el poder alcanzados por practice.smriti
body.tntrika (a). Respectively, a male and
espiritual. Encendido., lo que ha estado

female practitioner of tantra.tapas. Heat; the

dedicado a la memoria; el nombre propio para
energy generated by the performance of
una cierta clase de escrituras, a diferencia de
austerities.tapasya. Austerity.trisamdhy. The shruti, o revel la escritura str. Mujer
practice, recommended by M, of performing strdharma. El estilo de vida honrado para un
pj and mantra repetition three times a day: at hind woman.svadharma. Propio
dawn, noon, and twilight.upanayana. One of the dharma.svadksh de alguien. Selfmost important of Hindu rites of passage, or
initiation.tantra. Encendido., "telar"; un sistema
samskras, in which a boy of the upper three
de prcticas que tiene como su objetivo el logro
castes receives his initiation.upya kaushalya. de la unin de los principios masculinos y
Skill in means, referring originally to the
femeninos, Shiva y Shakti, a travs de la prctica
capacity of Gautama Buddha to assess the needs ritual con su lugar geomtrico en el cuerpo
of each of his disciples and teach
tntrika (a). Respectivamente, un practicante de
accordinglyvanaprastha. The third, or forestsexo masculino y de sexo femenino de
dwelling, stage of life.vigrah. Individual form tantra.tapas. Calor; la energa generada por el
or image.vishuddha marga. The path of
rendimiento de austerities.tapasya. Austeridad
purity.vrat(a). Vow.yajna. Vedic fire
trisamdhy. La prctica, recomendada por M,
sacrifice.yogin. A female yogi.yuga. A world era de realizar pj y repeticin de mantra tres veces
or age consisting of thousands of years, of which por da: al amanecer, medioda, y
there are four of different lengths, the forth and twilight.upanayana. Uno de los ms importantes
present one being the Kaliyuga.
Notes
de ritos hindes del paso, o samskras, en el cual
un muchacho de las tres castas superiores recibe
su iniciacin upya kaushalya. Habilidad en
medios, refirindose al principio a la capacidad
de Gautama Buda de tasar las necesidades de
cada uno de sus discpulos y ensear
accordinglyvanaprastha. La, etapa tercera, o que
mora en el bosque de vida vigrah. Forma
individual o Marga image.vishuddha. El camino
de purity.vrat (a). Vow.yajna. Sacrificio yogin
de fuego vdico. Yogi.yuga femenino. Una era
mundial o edad que consiste en miles de aos, de
los cuales all son cuatro de longitudes
diferentes, el adelante y presentan el que que es
Kaliyuga.
Notas

Chapter One

Captulo Un

1. See Marija Gimbutas, The Civilization

1. Ver a Marija Gimbutas, La
of the Goddess (San Francisco: Harper and Row, Civilizacin de la Diosa (San Francisco: Harper
1991).
y Row, 1991).
2. See, for example, Mary Daly, Beyond
2. Ver, por ejemplo, a Mary Daly, ms
God the Father (Boston: Beacon, 1973); Carol All de Dios el Padre (Boston: Almenara, 1973);
Christ and Judith Plaskow, eds., Womanspirit
Carol Cristo y Judith Plaskow, editores,
Rising: A Feminist Reader in Religion (San
Rebelin de Womanspirit: Un Lector Feminista

Francisco: Harper and Row, 1979); Charlene

Spretnack, ed., The Politics of Womens
Spirituality: Essays on the Rise of Spiritual
Power within the Feminist Movement (New
York: Anchor, 1982); and Carol Christ and
Judith Plaskow, eds., Weaving the Visions:
Patterns in Feminist Spirituality (San Francisco:
Harper and Row, 1989).

en Religin (San Francisco: Harper y Row,

1979); Charlene Spretnack, editor, La Poltica
de Espiritualidad Femenina: Ensayos sobre la
subida de Poder Espiritual dentro del
Movimiento Feminista (Nueva York: Ancla,
1982); y Carol Cristo y Judith Plaskow, editores,
Tejiendo las Visiones: Modelos en
Espiritualidad Feminista (San Francisco: Harper
y Row, 1989).
3. Diana Eck, in Encountering God: A
3. Diana Eck, en Encuentro de Dios: Un
Spiritual Journey from Boseman to Banaras
Viaje Espiritual de Boseman a Banaras (Boston:
(Boston: Beacon, 1993), says that we need to Almenara, 1993), dice que tenemos que
acknowledge our own responsibility for the
reconocer nuestra propia responsabilidad de la
image of God that we believe in (p. 48). If our imagen de Dios que creemos en (p. 48). Si
image of God denies or limits others access to nuestra imagen de Dios niega o limita el acceso
the divine or ignores our interconnectedness, we de los otros al divino o no hace caso de nuestro
can participate in an imaginative construction interconnectedness, podemos participar en una
of the concept of God (p. 49) which better
construccin imaginativa del concepto de
reflects our ideals.
Dios (p. 49) que mejor refleja nuestros ideales.
4. Some feminist scholars have begun to
4. Algunos eruditos feministas han
consider appropriating Hindu goddess imagery comenzado a pensar que imgenes de diosa
to stimulate the reimagining of God as female. hindes que asignan estimulan la nueva
Rita Gross, in Hindu Female Deities as a
imaginacin de Dios como femenina. Rita Gross,
Resource for the Contemporary Rediscovery of en Deidades Femeninas hindes como un
the Goddess, in The Book of the Goddess, Carl Recurso para el Redescubrimiento
Olsen, ed. (New York: Crossroads, 1983), agrees Contemporneo de la Diosa, en El Libro de la
with feminist theologians that the male
Diosa, Carl Olsen, editor (Nueva York:
symbolism of deity has been a major contributor Encrucijada, 1983), est de acuerdo con telogos
to the exclusion of women from positions of
feministas que el simbolismo masculino de la
respect and authority in Western society and
deidad ha sido un donante principal a la
religion (p. 217). She calls for a second
exclusin de mujeres de posiciones de respeto y
coming of the Goddess, inspired, in part, by
autoridad en sociedad Occidental y religin (p.
Hindu goddess imagery (p. 218). Lina Gupta, in 217). Ella pide una segunda venida de la
Kali the Savior, in After Patriarchy: Feminist Diosa, inspir, en parte, por imgenes de diosa
Transformations of the Worlds Religions, Paula hindes (p. 218). Lina Gupta, en Kali el
Cooey, William Eak. in, and Jay McDaniel, eds. Salvador, en Despus de Patriarcado:
(Maryknoll, N.Y.: Orbis, 1991), says that the
Transformaciones Feministas de las Religiones
image of the fearless goddess Kl could
del Mundo, Paula Cooey, Guillermo Eak en, y
represent for women, both Hindu and nonJay McDaniel, editores (Maryknoll, Nueva York:
Hindu, a way of facing and transcending any
Orbis, 1991), dice que la imagen de la diosa
limitation, even patriarchy (p. 16).
intrpida Kl podra representar para mujeres,
tanto hind como no hind, un modo de estar
enfrente y superar cualquier limitacin, hasta
patriarcado (p. 16).
5. Mary Daly promotes a doctrine of the
5. Mary Daly promueve una doctrina de
Second Coming, whether this be conceived as la Segunda venida, si esto ser concebida como

appearing in the form of a woman or a group of apareciendo en la forma de una mujer o un grupo
women or in terms of so-called feminine
de mujeres o en trminos de llamadas
characteristics. See Mary Daly, Beyond God the caractersticas femeninas. Ver a Mary Daly,
Father, p. 73.
ms All de Dios el Padre, p. 73.
6. See Vidya Dehejia, ntl and Her
6. Ver Vidya Dehejia, ntl y Su Camino
Path of Love (Albany: State University of New del Amor (Albania: Universidad estatal de
York Press, 1990); A.K. Ramanujan, On
Prensa de Nueva York, 1990); A.K. Ramanujan,
Women Saints, in The Divine Consort, John S. En Santos de Mujeres, en El Consorte Divino,
Hawley and Donna Wulff, eds. (Boston: Beacon, John S. Hawley y Donna Wulff, editores
1982); and Manushi: Women Bhakta Poets (a
(Boston: Almenara, 1982); y Manushi: los
reprint of issues 50-52 of Manushi, JanuaryPoetas de mujeres Bhakta (una reimpresin de
June, 1989, dedicated to women bhakta poets). las ediciones 50-52 de Manushi, enero-junio de
1989, dedic a mujeres bhakta a poetas).
7. There is an article by Charles S. J.
7. Hay un artculo por Charles S. J.
White, Mother Guru: Jnnanda of Madras, Blanco, Gur de Madre: Jnnanda de
India, in Unspoken Worlds: Womens Religious Madrs, India, en Mundos Tcitos: Vidas
Lives in Non-Western Cultures, Nancy Falk and Religiosas Femeninas en Culturas No
Rita Gross, eds. (Belmont, Calif.: Wadsworth, occidentales, Nancy Falk y Rita Gross, editores
1989), pp. 22-37. A recent popular book by
(Belmont, California.: Wadsworth, 1989), pps
Linda Johnsen, Daughters of the Goddess: The 22-37. Un libro popular reciente por Linda
Women Saints of India (St. Paul: Yes Publishers, Johnsen, Hijas de la Diosa: Los Santos de
1994), is far from a scholarly study but is rather Mujeres de India (San Pablo: S Editores, 1994),
a collection of personal essays on the authors es lejano de un estudio de estudiante, pero es
encounters with six well-known contemporary mejor dicho una coleccin de ensayos personales
women saints, Sri M of Kamakhya,
sobre los encuentros del autor con seis santos de
nandamay M, Anandi Ma, Gurumayi
mujeres contemporneos famosos, Sri M de
Chidvilasananda, M Yoga Shakti, and
Kamakhya, nandamay M, mam de Anandi,
Ammachi. Most recently, Kirin Narayan has
Gurumayi Chidvilasananda, Yoga de M Shakti,
broken new methological ground in her study of y Ammachi. Ms recientemente, Kirin el
the beloved contemporary saint and guru, Swami Narayan ha roto la nueva tierra de methological
Prakananda, Storytellers, Saints, and
en su estudio del santo contemporneo querido y
Scoundrels, (Philadelphia: University of
gur, Swami Prakananda, Cuentistas, Santos,
Pennsylvania Press, 1989), in which she looks at y Sinvergenzas, (Filadelfia: La universidad de
the role of narrative in the teachings of Hindu la Prensa de Pensilvania, 1989), en que ella mira
saints and gurus. An impressive study in French el papel de la narrativa en las enseanzas de
of the living Hindu woman saint and guru
santos hindes y gures. Un estudio
Shobha M, La Divinite Conquise (Nanterre:
impresionante en francs del santo de mujer
Societe DEthnologie, 1990) by Catherine Ojha, hind vivo y el gur Shobha M, La Divinite
breaks new ground in the study of charismatic Conquise (Nanterre: Societe DEthnologie,
women masters.
1990) por Catherine Ojha, abre nuevos caminos
en el estudio de maestros de mujeres
carismticos.
8. The actual Sanskrit word for the
8. La palabra Snscrita actual para la
practice of a wifes following her husband on the prctica de una esposa despus de su marido en
funeral pyre as described in dharmashstra texts la pira de entierro como descrito en textos
is sahagamana, or going with; the Sanskrit name dharmashstra es sahagamana, o yendo con; el

for the women who performs sahagamana is

sati, or virtuous woman. The British coined the
term suttee for the practice and the woman
who performs it. In this study, we will use the
term suttee to refer to the practice and sat to
refer to the person performing the practice.

nombre Snscrito para las mujeres quin realiza

sahagamana es sati, o mujer virtuosa. Los
britnicos acuaron el trmino suttee para la
prctica y la mujer que lo realiza. En este
estudio, usaremos el trmino suttee para
referirnos a la prctica y sat para referirnos a la
persona que realiza la prctica.
9. Ifi Amadiume, in her introduction to
9. Ifi Amadiume, en su introduccin a
Male Daughters, Female Husbands (London: Hijas de Sexo masculino, Maridos de Sexo
Zed, 1987), undertakes a discussion of what she femenino (Londres: Zeta, 1987), emprende una
calls Western female anthropologys new
discusin de lo que ella llama el nuevo
imperialism, in which women scholars have
imperialismo de la antropologa femenina
taken for granted the universal social and
Occidental, en que los eruditos de mujeres han
cultural inferiority of women and have seen
dado la inferioridad social y cultural universal
sexual asymmetry as a universal fact of life. por supuesto de mujeres y han visto la asimetra
Amadiume and Trinh Minh-Ha, in Woman,
sexual como un hecho universal de la vida.
Native and Other (Bloomington: Indiana
Amadiume y Trinh Minh-ah, en Mujer, natural y
University Press, 1989), represent the new
Otro (Bloomington: editorial universitaria de
movement among Third World feminist
Indiana, 1989), representan el nuevo movimiento
anthropologists. Vandana Shiva, author of
entre antroplogos de feminista de Tercer
Staying Alive: Women, Ecology and
mundo. Vandana Shiva, autor de Mantenerse
Development (London: Zed, 1989), and Leila
vivo: Mujeres, Ecologa y desarrollo (Londres:
Ahmed, who in Woman and Gender in Islam
Zeta, 1989), y Leila Ahmed, quien en Mujer y
(New Haven: Yale University Press, 1992) refers Gnero en Islam (New Haven: la Prensa de
to many Western women as patriarchal,
Universidad Yale, 1992) se refiere a muchas
colonialist feminists, represent the Hindu and mujeres Occidentales como patriarcal,
Muslim voices in this movement. They are
feministas colonialistas, representan las voces
joined by Western scholars such as Frederique hindes y musulmanas en este movimiento.
Apffel Marglin and Elizabeth Spellman, who
Ellos son afiliados por eruditos Occidentales,
maintain that we cannot talk about gender as
como Frederique Apffel Marglin y Elizabeth
separate from other variables such as class and Spellman, que mantienen que nosotros no
race and who call for scholars engaged in
podemos hablar del gnero tan separado de otras
crosscultural studies of women to deconstruct variables, como la clase y correr y quines
the language of dominance-subordination and llaman a eruditos involucrados en estudios
superiority-inferiority in light of the particulars crosscultural de mujeres a deconstruct la lengua
they are studying. See Apffel Marglin,
de subordinacin del dominio e inferioridad de
Rationality, the Body and the World: From
la superioridad en la luz de los detalles que ellos
Production to Regeneration, in Decolonizing estudian. Ver Apffel Marglin, Racionalidad, el
Knowledge: From Development to Dialogue,
Cuerpo y el Mundo: De Produccin a
Frederique Apffel Marglin and S. A. Marglin,
Regeneracin, en Conocimiento Decolonizing:
eds. (New York: Oxford University Press, 1996), De desarrollo a Dilogo, Frederique Apffel
and Gender and the Unitary Self: Looking for Marglin y S. A. Marglin, editores (Nueva York:
the Subaltern in Coastal Orissa, in South Asia Oxford University Press, 1996), y Gnero y el
Research (London) 15, no. 1 (1995): 78-140, and Unitario M: Buscando Subaltern en Orissa
Spellman, Inessential Woman (Boston: Beacon, costero, en Investigacin de Asia del Sur
1988).
(Londres) 15, nm. 1 (1995): 78-140, y

Spellman, Mujer No esencial (Boston:

Almenara, 1988).
10. Caroline Walker Bynum in the
10. Caroline Walker Bynum en la
introduction to Bynum, Stevan Harrell, and
introduccin a Bynum, Stevan Harrell, y Paula
Paula Richman, eds. Gender and Religion: On Richman, Gnero de editores y Religin: En la
the Complexity of Religious Symbols (Boston: Complejidad de Smbolos Religiosos (Boston:
Beacon, 1986), p. 2.
Almenara, 1986), p. 2.
11. The list of such scholars is growing
11. La lista de tales eruditos se pone ms
longer. See, for example, Frederique Apffel
larga. Ver, por ejemplo, a Frederique Apffel
Marglin, Wives of the God King: The Rituals of Marglin, las Mujeres del Rey de Dios: Los
the Devadasis of Puri (Delhi: Oxford University Rituales de Devadasis de Puri (Delhi: Oxford
Press, 1985); Ann Gold, Fruitful Journeys: The University Press, 1985); Ann Gold, Viajes
Ways of Rajasthani Pilgrims (Delhi: Oxford
Fructuosos: Las Formas de Peregrinos
University Press, 1989); Kathleen Erndl, Victory Rajasthani (Delhi: Oxford University Press,
to the Mother: The Hindu Goddess of Northwest 1989); Kathleen Erndl, Victoria a la Madre: La
India in Myth, Ritual and Symbol (New York: Diosa hind de India Noroeste en Mito, Ritual y
Oxford University Press, 1993); Mary McGee, Smbolo (Nueva York: Oxford University Press,
Feasting and Fasting: Vrata Tradition and Its 1993); Mary McGee, Banqueteando y
Significance for Hindu Women, Harvard Divinity Ayunando: Tradicin de Vrata y Su Significado
School Th.D. dissertation, Cambridge, 1989, and para Mujeres hindes, Escuela de Divinidad de
Mary McGee, ed., Redressing Manu,
Harvard Th. Disertacin de D., Cambridge,
forthcoming.
1989, y Mary McGee, editor, Reparando Manu,
prximo.
12. See Lynn Teskey Denton, Varieties
12. Ver a Lynn Teskey Denton, Las
of Hindu Female Asceticism, in Roles and
variedades del Ascetismo Femenino hind, en
Rituals for Hindu Women, ed. Julia Leslie
Papeles y Rituales para Mujeres hindes, el
(Rutherford, N.J.: Fairleigh Dickinson
editor Julia Leslie (Rutherford, N.J.: editorial
University Press, 1991), pp. 211-231; and
universitaria de Fairleigh Dickinson, 1991), pps
Catherine Ojha, Feminine Asceticism in
211-231; y Catherine Ojha, Ascetismo
Hinduism: Its Tradition and Present Condition, femenino en Hinduismo: Su Tradicin y
in Man in India, 61, no. 3, 1981, pp. 254-285. Condicin actual, en Hombre en India, 61,
nm. 3, 1981, pps 254-285.
13. Kathleen Erndls work, Victory to the
13. El trabajo de Kathleen Erndl,
Mother, focuses on living women considered
Victoria a la Madre, se concentra en vivir
receptacles for the goddess. See also her
mujeres consideradas receptculos para la diosa.
Worshipping the Goddess: Womens LeadershipTambin ver su Adorar a la Diosa: Papeles de
Roles in the Cult of ernvl, in Redressing Mando Femeninos en el Culto de ernvl, en
Manu, edited by Mary McGee, forthcoming.
Reparacin de Manu, corregido por Mary
Madhu Khanna has a study of historical kta McGee, prxima. El Madhu Khanna tiene un
women guru lineages forthcoming. See also, in estudio de linajes de gur de mujeres kta
June McDaniel, The Madness of the Saints:
histricos prximos. Tambin ver, en junio
Ecstatic Religion in Bengal (Chicago: University McDaniel, La Locura de los Santos: Religin
of Chicago Press, 1989), the section on women Extasiada en Bengal (Chicago: universidad de
ecstatic saints in Bengal, pp. 191-241.
Prensa de Chicago, 1989), la seccin en mujeres
santos extasiados en Bengal, pps 191-241.
14. China Galland, in Longing for
14. Galland de China, en Deseo de

Darkness: Tara and the Black Madonna (New Oscuridad: Tara y la Virgen Negra (Nueva York:
York: Penguin, 1990), p. 158, uses the term
Pingino, 1990), p. 158, usa el trmino "Dios"
God in this same way to refer to the Madonna de este mismo modo de referirse a la Virgen en
at Einsiedeln, saying that sometimes the word Einsiedeln, diciendo que a veces la palabra
goddess connotes a mythological time past
"diosa" implica un tiempo pasado mitolgico,
rather than actual present time. Chapter 6 shows ms bien que presente actual. El captulo 6
that, although Ms devotees sometimes used the muestra que, aunque los devotos Ms a veces
word Dev to describe the source of Ms
usaran la palabra "Dev" para describir la fuente
incarnation, they most often used the word
de encarnacin Ms, ellos el ms a menudo
God, I think because we were speaking in
usaban la palabra "God", pienso porque
English and they understood the power of the
hablbamos en ingls y ellos entendieron el
word within the Western context.
poder de la palabra dentro del contexto
Occidental.
15. Anil Ganguli, Anandamayi Ma: The
15. Anil Ganguli, mam de Anandamayi:
Mother, Bliss-incarnate (Calcutta: Eureka,
La Madre, encarnada por la Felicidad (Calcuta:
1983), pp. 216-217.
Eureka, 1983), pps 216-217.
16. Mahsamdhi is the term used by
16. Mahsamdhi es el trmino usado
devotees of a Hindu saint or guru to speak of
por devotos de un santo hind o gur para hablar
what we would call their death. It connotes
de lo que llamaramos su "muerte". Esto implica
that, although the physical body of the master is esto, aunque el cuerpo fsico del maestro sea ido,
gone, he or she has merely passed from the
l o ella han pasado simplemente del mundo
physical world into a permanent state of
fsico en un estado permanente de samdhi, o
samdhi, or absorption with the divine. Such a absorcin con el divino. Tal persona se considera
person is then considered free from the cycle of entonces libre del ciclo de nacimiento y muerte,
birth and death, dwelling permanently in a state morando permanentemente en un estado de la
of oneness with the Absolute, from which he or unidad con el Absoluto, del cual l o ella siguen
she continues to relate to devotees from his or estando relacionados con devotos de su cuerpo
her astral body.
astral.
17. For a description of W. C. Smiths
17. Para una descripcin de W. C. Smith
personalist methodology, in which the
personalist metodologa, en que el significado
significance of the data lies in what they mean to de los datos est en lo que ellos significan para la
the person of faith, see his Comparative
persona de fe, ver su Religin Relativa:
Religion: Whither and Why? in The History of Adnde y Por qu? en La Historia de
Religions: Essays in Methodology, Mircea
Religiones: Ensayos en Metodologa, Mircea
Eliade and Joseph Kitagawa, eds. (Chicago:
Eliade y Joseph Kitagawa, editores (Chicago:
University of Chicago Press, 1959), pp. 34-58. universidad de Prensa de Chicago, 1959), pps
For a discussion of the perils of using
34-58. Para una discusin de los peligros de usar
methodology as a device for dominating and a la metodologa como un dispositivo para la
description of Smiths a-methodological
dominacin y una descripcin del enfoque de aapproach, see his Methodology and the Study methodological de Smith, ver su Metodologa y
of Religion: Some Misgivings, in
el Estudio de Religin: Algunas Dudas, en
Methodological Issues in Religious Studies,
Cuestiones Metodolgicas en Estudios
edited by Robert Baird (Chico, Calif.: New
Religiosos, corregidos por Robert Baird (Chico,
Horizons, 1975), pp. 1-30. In a similar vein,
California.: Nuevos Horizontes, 1975), pps 1-30.
Mircea Eliade, in History of Religions and a
En una vena similar, Mircea Eliade, en Historia
New Humanism, in History of Religions, 1, no. de Religiones y un Nuevo Humanismo, en

1 (1962): 4, says that we must attempt to

Historia de Religiones, 1, nm. 1 (1962): 4, dice
understand religious phenomena on their own que debemos intentar entender fenmenos
plane of reference. 18. Three previously
religiosos en su propio avin de la referencia.
mentioned recent studies of contemporary South 18. Tres estudios recientes antes mencionados de
Asian religious figures or movements come to cifras religiosas sudasiticas contemporneas o
mind in which the scholar allowed the
movimientos vienen a la mente en que el erudito
methodology to arise from the material,
permiti que la metodologa proviniera del
seemingly drawing out of the tool box of
material, que aparentemente saca de la "caja de
available theoretical approaches without
herramientas" de enfoques tericos disponibles
appropriating the material to the single
sin asignar el material a la metodologa sola: los
methodology: Lawrence A. Babbs Redemptive Encuentros Redentores de Lawrence A. Babb:
Encounters: Three Modern Styles in the Hindu Tres Estilos Modernos en la Tradicin hind,
Tradition, (Berkeley: University of California (Berkeley: universidad de Prensa de California,
Press, 1986), Narayans Storytellers, Saints, and 1986), los Cuentistas de Narayan, Santos, y
Scoundrels, and McDaniels The Madness of the Sinvergenzas, y McDaniel La Locura de los
Saints.
Santos.
19. New trends in anthropology,
19. Las nuevas tendencias en la
particularly in conducting, presenting, and
antropologa, en particular en conduccin,
interpreting fieldwork, such as self-reflexive presentacin, e interpretacin del trabajo de
anthropology, the valorization of narrative
campo, como antropologa autoreflexiva, el
dialogue, and the importance of polyvocality valorization del dilogo narrativo, y la
are described in Writing Cultures: The Poetics importancia de polyvocality son descritos en
and Politics of Ethnography, James Clifford and la escritura de Culturas: La Potica y Poltica
George E. Marcus, eds. (Berkeley: University of de Etnografa, James Clifford y George E.
California Press, 1986); Anthropology as
Marcus, editores (Berkeley: universidad de
Cultural Critique: An Experimental Moment in Prensa de California, 1986); Antropologa como
the Human Sciences, George Marcus and
Crtica Cultural: Un Momento Experimental en
Michael Fischer, eds. (Chicago: University of las Ciencias humanas, George Marcus y
Chicago Press, 1986); The Anthropology of
Michael Fischer, editores (Chicago: universidad
Experience, Victor Turner and Edward Bruner, de Prensa de Chicago, 1986); La Antropologa
eds. (Chicago: University of Illinois Press,
de Experiencia, Victor Turner y Edward Bruner,
1986); Women in the Field: Anthropological
editores (Chicago: universidad de Prensa de
Experiences, Peggy Golde, ed. (Berkeley:
Illinois, 1986); Mujeres en el Campo:
University of California Press, 1986); and
Experiencias Antropolgicas, Peggy Golde,
Richard Shweders Thinking through Cultures: editor (Berkeley: universidad de Prensa de
Expeditions in Cultural Psychology (Cambridge: California, 1986); y el Pensamiento de Richard
Harvard University Press, 1991).
Shweder por Culturas: Expediciones en
Psicologa Cultural (Cambridge: Harvard
University Press, 1991).
20. See Richard Shweders article Post20. Ver el artculo "Post-Nietzschean
Nietzschean Anthropology: The Idea of Multiple Anthropology: The Idea of Multiple Objective
Objective Worlds in his Thinking through
Worlds" de Richard Shweder en su Pensamiento
Cultures, pp. 27-72.
por Culturas, pps 27-72.
21. Ibid., p. 66.
21. Ibd., p. 66.
22. Ibid., p. 68.
22. Ibd., p. 68.
23. Eck, Encountering God, p. 169.
23. Eck, Encuentro de Dios, p. 169.

24. See Ecks discussion of the Hindu

24. Ver la discusin de Eck del concepto
concept to darshana and its relevance to meeting hind a darshana y su importancia a la reunin
the challenges of a pluralistic world in ibid., pp. de los desafos de un mundo pluralista en ibd.,
61-63.
pps 61-63.
25. To understand the difference between
25. Entender la diferencia entre
evoking and representing the others world as a evocacin y representacin del mundo del otro
process of creating an emergent fantasy of a
como un proceso de crear una fantasa
possible world of commonsense reality, see
emergente de un mundo posible de la realidad de
Stephen Tylers article, Post-Modern
sentido comn, ver el artculo de Stephen Tyler,
Ethnography: From Document of the Occult to Etnografa Postmoderna: De Documento del
Occult Document in Writing Culture, ed.
Ocultismo a Documento Oculto en escritura de
Clifford and Marcus, pp. 122-140.
Cultura, editor. Clifford y Marcus, pps 122-140.
26. See n. 9 for the works of Third World
26. Ver n. 9 para los trabajos de los
anthropologists Amadiume, Trinh Minh-Ha,
antroplogos de Tercer mundo Amadiume, Trinh
Shiva, and Ahmed, which criticize Western
Minh-ah, Shiva, y Ahmed, que critican a
feminists for universalizing their feminist
feministas Occidentales por universalizar sus
agendas and generalizing about non-Western
rdenes del da feministas y generalizar sobre
women, disregarding class, race, sectarian, and mujeres no occidentales, desatendiendo clase,
regional variations.
raza, sectario, y variaciones regionales.
27. Bynum in the introduction to Gender
27. Bynum en la introduccin a Gnero y
and Religion, p. 2.
Religin, p. 2.
28. See McKim Marriot, Constructing
28. Ver a McKim Marriot,
an Indian Ethnosociology, Contributions to
Construyendo Ethnosociology indio,
Indian Sociology vol. 23, no. 1, 1989: 1-36;
Contribuciones al volumen de Sociologa indio
Valentine Danielss Fluid Signs: Being a Person 23, nm. 1, 1989: 1-36; los Signos Fluidos de
the Tamil Way (Berkeley: University of
Valentino Daniels: Ser una Persona el Camino
California Press, 1987); and Golds Fruitful
tamil (Berkeley: universidad de Prensa de
Journeys.
California, 1987); y los Viajes Fructuosos del
Oro.
29. Compare this study with Shudha
29. Compare este estudio con las
Mazumdars Memoirs of an Indian Woman,
Memorias de Shudha Mazumdar de una Mujer
Geraldine Fonbes, ed. (Armonk, N.Y.: M. E.
india, Geraldine Fonbes, editor (Armonk, Nueva
Sharpe, 1989), which recounts the first thirty- York: M. E. Sharpe, 1989), que cuenta los treinta
five years in the life of a Bengali woman only y cinco primeros aos en la vida de una mujer
three years younger than M. Mazumdar, in
bengal slo tres aos ms jvenes que M.
contrast to M, describes herself as a middle Mazumdar, en contraste con M, se describe
class woman, aware of and interested in the
como una mujer de la clase media, consciente
events happening around her during this
de e interesado en los acontecimientos que pasan
momentous time for India (p. xi).
alrededor de ella durante este tiempo
trascendental para India (p. xi).
30. See also Narayans Storytellers,
30. Tambin ver a Cuentistas de
Saints and Scoundrels; Karen McCarthy
Narayan, Santos y Sinvergenzas; la Madre Lola
Browns Mama Lola: A Voudou Priestess in
de Karen McCarthy Brown: Una Sacerdotisa
Brooklyn (Berkeley: University of California
Voudou en Brooklyn (Berkeley: universidad de
Press, 1991); and Dorinne Kondos Crafting
Prensa de California, 1991); y la Identidad de
Selves (Chicago: University of Chicago Press, Trabajo de Dorinne Kondo (Chicago:

1990).

universidad de Prensa de Chicago, 1990).

31. The site of the tomb where M was
31. El sitio de la tumba donde M fue
buried within the Kankhal ashram, now a place sepultado dentro del ashram de Kankhal, ahora
of pilgrimage.
un lugar de peregrinacin.
32. Interview 14, Kankhal, 11/30/90, p.
32. Entreviste 14, Kankhal, el 30/11/90,
2.
p. 2.
33. Interview 17, Kankhal, 12/1/90, p. 3.
33. Entreviste 17, Kankhal, el 01/12/90,
p. 3.
34. Gopinath Kaviraj, Mother, in
34. Gopinath Kaviraj, "Madre", en
Selected Writings of M. M. Gopinath Kaviraj
Escrituras Seleccionadas de M de M Gopinath
(Varanasi: M. M. Gopinath Kaviraj Centenary Kaviraj (Varanasi: M. M de Comit de
Celebration Committee, 1990), p. 225.
Celebracin de Gopinath Kaviraj Centenary,
1990), p. 225.
35. Eck, Encountering God, p. 65.
35. Eck, Encuentro de Dios, p. 65.
36. Ibid., p. 66.
36. Ibd., p. 66.
37. Marilyn R. Waldman, The Power of
37. Marilyn R. Waldman, El Poder de
Productive Paradox: An Exercise in Imagining Paradoja Productiva: Un Ejercicio en
Religion, Plenary Address, Midwest American Imaginacin de Religin, Direccin Plenaria,
Academy of Religion, Western Michigan
Academia americana de Mediooeste de Religin,
University, March 1990.
universidad de Michigan Occidental, marzo de
1990.
38. Sr Guru Gt, Verse 40, in the
38. Gur de Sr Gt, Verso 40, en el
Nectar of Chanting (South Fallsburg, N.Y.:
Nctar de Cantar (Fallsburg del sur, Nueva
SYDA Foundation, 1983), p. 18.
York: Fundacin de SYDA, 1983), p. 18.
39. Interview 36, Calcutta, 1/21/91, p.
39. Entreviste 36, Calcuta, el 21/01/91, p.
20.
20.
40. Interview 21, Kankhal, 12/3/90, p. 2.
40. Entreviste 21, Kankhal, el 03/12/90,
p. 2.
41. Interview B, Boston, 11/19/88, p. 11.
41. Entreviste B, Boston, el 19/11/88, p.
11.
42. Interview 30, Calcutta, 1/15/91, p.
42. Entreviste 30, Calcuta, el 15/01/91, p.
12.
12.
43. Interview 18, Kankhal, 12/1/90, p. 6.
43. Entreviste 18, Kankhal, el 01/12/90,
p. 6.
44. Iez Talamantez, Insiders and
44. Iez Talamantez, Personas enteradas
Outsiders, a talk given at Harvard University, y Forasteros, una conversacin dada en
October 1991.
Universidad de Harvard, octubre de 1991.

Chapter Two

Captulo Dos

1. Gurupriya Dev, Sri Sri M

Anandamayi, (Calcutta: Shree Shree
Anandamayee Charitable Society, 1984), l:xiixiii.
2. Bhaiji, Mother as Revealed to Me

1. Gurupriya Dev, Sri Sri M

Anandamayi, (Calcuta: Sociedad de Shree Shree
Anandamayee Charitable, 1984), l:xii-xiii.
2. Bhaiji, Madre como Revelado a M

(Calcutta: Shree Shree Anandamayee Charitable

Society, 1983).
3. Anil Ganguli, Anandamayi Ma: The
Mother, Bliss-incarnate (Calcutta: Shree Shree
Anandamayee Charitable Society, 1983).

(Calcuta: Sociedad de Shree Shree

Anandamayee Charitable, 1983).
3. Anil Ganguli, mam de Anandamayi:
La Madre, encarnada por la Felicidad (Calcuta:
Sociedad de Shree Shree Anandamayee
Charitable, 1983).
4. Devotees of M assume that the most
4. Los devotos de M suponen que la
accurate rendering of Ms life story would be interpretacin ms exacta de la historia de la
that of her closest devotee, an assumption that vida Ms fuera la de su devoto ms cercano,
contradicts the assumption of Western religious una asuncin que contradice la asuncin de la
scholarship.
beca religiosa Occidental.
5. Hari Ram Joshi, Ma Anandamayi Lila
5. Carnero de Hari Joshi, la mam
(Varanasi: Shree Shree Anandamyee Charitable Anandamayi Lila (Varanasi: Sociedad de Shree
Society, 1981).
Shree Anandamyee Charitable, 1981).
6. Brahmacarini Chandan, Svakriya
6. Brahmacarini Chandan, Svakriya
Svarasamrita, 3 vols. (Kankhal: Shree Shree M Svarasamrita, 3 vols. (Kankhal: Shree Shree M
Anandamayi Ashram, 1981-1983).
Anandamayi Ashram, 1981-1983).
7. Bithika Mukerji, From the Life of
7. Bithika Mukerji, De la Vida de
nandamay M, 2 vols. (Calcutta: Shree Shree nandamay M, 2 vols. (Calcuta: Sociedad de
Anandamayee Charitable Society, 1980).
Shree Shree Anandamayee Charitable, 1980).
8. Bithika Mukerji, r nandamay
8. Bithika Mukerji, r nandamay
M: Divine Play of the Spiritual Journey, in
M: Juego Divino del Viaje Espiritual, en
Hindu Spirituality: Vedas through Vedanta, in Espiritualidad hind: Vedas por Vedanta, en
World Spirituality, Krishna Swaraman, ed., vol. Espiritualidad Mundial, Krishna Swaraman,
6 (New York: Crossroad, 1989), pp. 392-412.
editor, volumen 6 (Nueva York: Encrucijada,
1989), pps 392-412.
9. Alexander Lipski, The Life and
9. Alexander Lipski, La Vida y
Teaching of Sri Anandamayi Ma (Delhi: Motilal Enseanza de Sri Anandamayi mam (Delhi:
Banarsidass, 1977).
Motilal Banarsidass, 1977).
10. There is a brief section on
10. Hay una breve seccin en
nandamay M in June McDaniels The
nandamay M en junio McDaniel La Locura
Madness of the Saints: Ecstatic Religion in
de los Santos: Religin Extasiada en Bengal
Bengal (Chicago: University of Chicago Press, (Chicago: universidad de Prensa de Chicago,
1989), pp. 193-202. See also Sacred Biography 1989), pps 193-202. Tambin ver La Biografa
and the Restructuring of Society: A Study of
sagrada y la Reestructuracin de la Sociedad: Un
Anandamayi Ma, Lady Saint of Modern
Estudio de mam Anandamayi, la Seora Saint
Hinduism, by Katherine Young and Lily Miller, de Hinduismo Moderno, por Katherine Young y
in Boeings and Bullock-Carts: Studies in
Lily Miller, en Boeing y carros del Toro
Change and Continuity in Indian Civilization, castrado: Estudios en Cambio y Continuidad en
Indian Civilization in Its Local, Regional, and Civilizacin india, Civilizacin india en Sus
National Aspects, ed. Direndra Vajpey (Delhi: Aspectos Locales, Regionales, y Nacionales, el
Chanakya, 1990), pp. 113-147.
editor Direndra Vajpey (Delhi: Chanakya, 1990),
pps 113-147.
11. In Lipskis preface to The Life and
11. En el prefacio de Lipski a La Vida y
Teaching, he narrates the development of his
Enseanza, l relata el desarrollo de su relacin
relationship with M. He first visited Ms
con M. l primero visit el ashram Ms en

ashram in Banaras and subsequently spent some Banaras y posteriormente gast algunos das con
days with M at her ashram in Rajgir. He
M en su ashram en Rajgir. l describe en
describes in some detail the private, or
algunos detalles la reunin "privada", o
individual meeting, he had with M in which he individual, l tena con M en el cual l la
questioned her about the particular obstacles to pregunt sobre los obstculos particulares para
his spiritual growth and M responded with a
su crecimiento espiritual y M respondi con
compassionate but firm list of his glaring
una lista compasiva pero firme de sus defectos
shortcomings (p. x). His contact with M
deslumbrantes (p. x). Su contacto con M le
inspired him to study Bengali so that he might inspir a estudiar bengal de modo que l
read about her further. He has written this book, pudiera leer sobre ella adelante. l ha escrito
he says, to expose more people to her inspiring este libro, l dice, para exponer a ms personas a
presence.
su presencia inspiradora.
12. The spiritual biographies of other
12. Las biografas espirituales de otras
Hindu religious figures also tend to emphasize cifras religiosas hindes tambin tienden a
the early period in the figures life. Spiritual
enfatizar el perodo temprano en la vida de la
biographies seem to fall into two categories:
cifra. Parece que las biografas espirituales caen
those which emphasize the early, formative
a dos categoras: aquellos que enfatizan los aos
years in which the ordinary person becomes the tempranos, "formativos" en los cuales la persona
saint through a period of testing and spiritual
ordinaria se hace el santo durante un perodo de
practices, and those which emphasize those same pruebas y prcticas espirituales, y aquellos que
years in an attempt to establish that the saint enfatizan aquellos mismos aos en una tentativa
is, in fact, avatra, or God(dess) incarnate,
de establecer que el "santo" es, de hecho,
perfect from birth. nandamay Ms life story avatra, o Dios (dess) encarnado, perfecto desde
is told in such a way as to establish the second el nacimiento. El nandamay Ms historia de
identity. See Frank Reynolds and Donald
la vida es dicho de tal modo para establecer la
Cappss introduction to The Biographical
segunda identidad. Ver a Frank Reynolds y la
Process: Studies in the History and Psychology introduccin de Donald Capps al Proceso
of Religion (Paris: Mouton, 1976), pp. 3-5.
Biogrfico: Estudios en la Historia y Psicologa
nandamay Ms devotees claim that she is
de Religin (Pars: Mouton, 1976), pps 3-5. El
divine in origin is examined in chapter 6.
nandamay Ms la reclamacin de los devotos
que ella es divina en el origen es examinado en
el captulo 6.
13. Lipski, The Life and Teaching, pp.
13. Lipski, La Vida y Enseanza, pps 2828-29.
29.
14. See David Lorenzen, The Life of
14. Ver a David Lorenzen, La Vida de
ankarcrya, in Reynolds and Capps, eds.,
ankarcrya, en Reynolds y Capps, editores,
The Biographical Process, pp. 87-107, for a
El Proceso Biogrfico, pps 87-107, para una
brief history of the Hindu genre of hagiography. breve historia del gnero hind de la hagiografa.
15. Edward C. Dimock, Religious
15. Edward C. Dimock, Biografa
Biography in India: The Nectar of the Acts of religiosa en India: El Nctar de las Acciones de
Caitanya, in Reynolds and Capps, eds., The
Caitanya, en Reynolds y Capps, editores, El
Biographical Process, p. 109. Dimock is
Proceso Biogrfico, p. 109. Dimock se refiere
referring here to Bhagavad Gita, IV, 7-8, in
aqu a Bhagavad Gita, IV, 7-8, en que Seor
which Lord Krishna says, Whenever a decrease Krishna dice, Siempre que una disminucin de
of righteousness exists, descendants of Bharata, la honradez exista, descendientes de Bharata, y
and there is a rising up of unrighteousness, then I all aumente una rebelin del malo, entonces doy

give forth myself for the protection of the good adelante yo mismo para la proteccin del bien y
and the destruction of evil doers; for the sake of la destruccin de malos hacedores; por el
establishing righteousness, I come into being
establecimiento de la honradez, nazco de la edad
from age to age. Interestingly, the most widely a la edad. De manera interesante, el documental
circulated documentary of nandamay M
el ms extensamente puesto en circulacin de
begins with this quote from the Bhagavad Gt, nandamay M comienza con esta cotizacin
intending to establish Ms identity as an
del Bhagavad Gt, teniendo la intencin de
avatra.
establecer la identidad Ms como un avatra.
16. See Lorenzen, The Life of
16. Ver Lorenzen, La Vida de
ankarcrya, p. 92.
ankarcrya, p. 92.
17. See Reynolds and Capps, eds., The
17. Ver a Reynolds y Capps, editores, El
Biographical Process; Michael Williams, ed.
Proceso Biogrfico; Michael Williams, editor.
Charisma and Sacred Biography, JAAR
Carisma y Biografa Sagrada, Estudios de
Thematic Studies, 48, 3-4 1982; John Stratton JAAR Thematic, 48, 3-4 1982; John Stratton
Hawley, ed., Saints and Virtues (Berkeley:
Hawley, editor, Santos y Virtudes (Berkeley:
University of California Press, 1987).
universidad de Prensa de California, 1987).
18. Reynolds and Capps, The
18. Reynolds y Capps, El Proceso
Biographical Process, p. 3.
Biogrfico, p. 3.
19. Charles Keyes, introduction to
19. Charles Keyes, introduccin a
Williams, Charisma and Sacred Biography, p. Williams, Carisma y Biografa Sagrada, p. 1313-14.
14.
20. Reynolds and Capps, The
20. Reynolds y Capps, El Proceso
Biographical Process, pp. 3-4.
Biogrfico, pps 3-4.
21. According to Vidya Dehejia in ntl
21. Segn Vidya Dehejia en ntl y Su
and Her Path of Love, University of New York Camino de Amor, universidad de Nueva York
(Albany: State, Press, 1990), p. 7, ntl most
(Albania: estado, Prensa, 1990), p. 7, ntl el
probably lived around 850 C.E. The two most ms probablemente vivi aproximadamente 850
famous anthologies of the lives of the Tamil
C.E. Las dos antologas ms famosas de las
saints which include her, the
vidas de los santos tamiles que incluyen ella, el
Kuruparamparpirapvam, or the 6000 Verses Kuruparamparpirapvam, o los 6000 Versos en
on the Glory of the Succession of the Gurus and la Gloria de la Sucesin de los Gures y el
the Divyasricaritam, or The Characters of the Divyasricaritam, o Los Caracteres de los
Sacred Ones, were written in the fourteenth and Sagrados, fueron escritas en los catorce y quince
fifteenth centuries respectively.
siglos respectivamente.
22. See Swami Saradananda, Sri
22. Ver Swami Saradananda, Sri
Ramakrishna, the Great Master, translated by Ramakrishna, el Grande Maestro, traducido por
Swami Jagadananda (Madras: Ramakrisha Math, Swami Jagadananda (Madrs: Matemticas de
1952) [3d ed., 1963]; Life of Sri Ramakrishna Ramakrisha, 1952) [3er editor, 1963]; la Vida de
Compiled from Various Authentic Sources
Sri Ramakrishna Compilado de Varias Fuentes
originally published in 1925, recently (Calcutta, Autnticas al principio public en 1925,
Advaita Ashrama, translated by Swami
recientemente (Calcuta, Advaita Ashrama,
Budhananda, 1971); and The Gospel of Sri
traducido por Swami Budhananda, 1971); y El
Ramakrishna originally published in 1907,
Evangelio de Sri Ramakrishna al principio
authored by a devotee, most recently translated public en 1907, authored por un devoto, ms
by Swami Nikhilananda (New York:
recientemente traducido por Swami
Ramakrishna-Vivekananda Center, 1984).
Nikhilananda (Nueva York: Ramakrishna-

Vivekananda Center, 1984).

23. See, for example, Walter Neevel,
23. Ver, por ejemplo, a Walter Neevel,
The Transformation of r Rmakrishna in
La Transformacin de r Rmakrishna en
Bardwell Smith, ed., Hinduism: New Essays in Bardwell Smith, editor, Hinduismo: Nuevos
the History of Religion (Leiden: Brill, 1976), pp. Ensayos en la Historia de Religin (Leiden:
53-97; and Arvind Sharma Ramakrishna
Rodaballo menor, 1976), pps 53-97; y Arvind
Paramahamsa: A Study in a Mystics Attitudes Sharma Ramakrishna Paramahamsa: Un
towards Women in Rita Gross, ed. Beyond
Estudio en las Actitudes de un Mstico hacia
Androcentrism (Atlanta: Scholars Press, 1977), Mujeres en Rita Gross, editor ms All de
pp. 115-124.
Androcentrism (Atlanta: Prensa de Eruditos,
1977), pps 115-124.
24. In the same way, some scholars of the
24. Del mismo modo, algunos eruditos
Synoptic Gospels evaluate the relative
de los Evangelios Sinpticos evalan la
importance or historicity of a certain anecdote byimportancia relativa o historicidad de una cierta
determining how many Gospels it appears in.
ancdota determinando en cuantos Evangelios
aparece.
25. The Shlagrma Shil is a piece of
25. El Shlagrma Shil es una pieza de
la piedra de amonita negra encontrada en el Ro
black ammonite stone found in the River Ga
aki in Nepal, which has been described in the
Ga aki en Nepal, que ha sido descrito en el
Skanda Purna as a sacred representation of
Skanda Purna como una representacin sagrada
Vishnu. It is handed down as a sacred heirloom de Vishnu. Es pasado como una reliquia de
within Vaishnava brahman families to be used familia sagrada dentro de familias de bracmn de
for daily Pj, or worship.
Vaishnava para ser usado para el diario Pj, o
adoracin.
26. Bhaiji, Mother as Revealed to Me, p.
26. Bhaiji, Madre como Revelado a M,
8.
p. 8.
27. Mukerji, From the Life of
27. Mukerji, De la Vida de mam
Anandamayi Ma, 1:1.
Anandamayi, 1:1.
28. Chandan, Svakriya Svarasamrita,
28. Chandan, Svakriya Svarasamrita,
1:97.
1:97.
29. Ibid., p. 55.
29. Ibd., p. 55.
30. Mukerji, From the Life of
30. Mukerji, De la Vida de nandamay
nandamay M, 1:2.
M, 1:2.
31. Chandan, Svakriya Svarasamrita,
31. Chandan, Svakriya Svarasamrita,
1:55.
1:55.
32. Ibid.
32. Ibd.
33. Mukerji, From the Life of
33. Mukerji, De la Vida de nandamay
nandamay M, 1:2.
M, 1:2.
34. Chandan, Svakriya Svarasamrita,
34. Chandan, Svakriya Svarasamrita,
1:56. The Grihalakshm of the household refers 1:56. El Grihalakshm de la casa se refiere a la
to the form of the Goddess of Prosperity,
forma de la Diosa de Prosperidad, Lakshmi, que
Lakshmi, which rules within the house of a
gobierna dentro de la casa de una cabeza de
householder. In this case Mokshada Sundari is familia. En este caso Mokshada el Sundari tanto
both being compared to the Goddess and being es comparado con la Diosa y es alabado como la
lauded as the perfect wife, the patvrat, one
esposa perfecta, el patvrat, uno quin ha
who has taken a vow to serve her husband as
tomado un voto para servir a su marido como

God. Such qualities as approaching housework

as worship and accepting misery as a gift of
God, as described by Ganguli in Anandamayi
Ma: The Mother, Bliss-incarnate, p. 27,
complete the picture of Ms mother as the
perfect wife.

Dios. Tales calidades como trabajo de casa

prximo como adoracin y miseria de aceptacin
como un regalo de Dios, como descrito por
Ganguli en mam Anandamayi: La Madre,
encarnada por la Felicidad, p. 27, complete el
cuadro de la madre Ms como la esposa
perfecta.
35. There is some controversy about the
35. Hay alguna controversia sobre la
sequence of events surrounding the birth and
secuencia de acontecimientos que rodean el
death of Bipin Bihari and Mokshad Sundars nacimiento y muerte de Bipin Bihari y
first child. Here we are relating Devs account Mokshad Sundars primer nio. Aqu
in Sri Sri M Anandamayi, 1:5, which seems to relacionamos la cuenta de Dev's en Sri Sri M
have been the foundation of Mukerjis account. Anandamayi, 1:5, que parece haber sido la
Chandan, however, relates that one and a half
fundacin de la cuenta de Mukerji. Chandan, sin
years into their marriage, Bipin Bihari took his embargo, relaciona aquel un aos y medio en su
wife to Kheora. One year later he returned. Soon matrimonio, Bipin Bihari tom a su esposa a
thereafter the first daughter was born and died Kheora. Un ao ms tarde l volvi. Pronto a
around nine months after her birth.
partir de entonces la primera hija naci y muri
aproximadamente nueve meses despus de su
nacimiento.
36. Chandan, Svakriya Svarasamrita,
36. Chandan, Svakriya Svarasamrita,
1:58.
1:58.
37. Ibid.
37. Ibd.
38. M usually referred to herself not as
38. M por lo general se refiri a ella no
I but as this body. 39. Dev, Sri Sri M
como I, pero como este cuerpo. 39. Dev,
Anandamayi, 1:5.
Sri Sri M Anandamayi, 1:5.
40. Chandan, Svakriya Svarasamrita,
40. Chandan, Svakriya Svarasamrita,
1:67-68.
1:67-68.
41. Dev, Sri Sri M Anandamayi, 1:4.
41. Dev, Sri Sri M Anandamayi, 1:4.
This quote is often cited by devotees as evidence Esta cotizacin a menudo es citada por devotos
of Ms having been fully conscious since birth. como pruebas de Ms que ha estado totalmente
consciente desde el nacimiento.
42. Ganguli, Anandamayi Ma: The
42. Ganguli, mam de Anandamayi: La
Mother, Bliss-incarnate, p. 27.
Madre, encarnada por la Felicidad, p. 27.
43. Dev, Sri Sri M Anandamayi, 1:6.
43. Dev, Sri Sri M Anandamayi, 1:6.
44. Chandan, Svakriya Svarasamrita,
44. Chandan, Svakriya Svarasamrita,
2:10-11.
2:10-11.
45. Ibid., pp. 16-17.
45. Ibd., pps 16-17.
46. Ibid., p. 13.
46. Ibd., p. 13.
47. Joshi, Ma Anandamayi Lila, p. 3.
47. Joshi, la mam Anandamayi Lila, p.
3.
48. Dev, Sri Sri M Anandamayi, 1:58.
48. Dev, Sri Sri M Anandamayi, 1:58.
49. Chandan, Svakriya Svarasamrita,
49. Chandan, Svakriya Svarasamrita,
2:8.
2:8.
50. Mukerji, ri nandamay M, p.
50. Mukerji, ri nandamay M, p.
395.
395.

51. Chandan, Svakriya Svarasamrita,

2:32-33.
52. Ibid., p. 27.
53. Mukerji, Sri nandamay M, p.
395.
54. Chandan, Svakriya Svarasamrita,
2:7.
55. Mukerji, From the Life of
Anandamayi Ma, 1:4.
56. Dev, Sri Sri M Anandamayi, 1:8.
57. Mukerji, From the Life of
Anandamayi Ma, 1:4.
58. Ibid.
59. This story was related by M to Anil
Ganguli, as reported in Anandamayi Ma: The
Mother, Bliss-incarnate, p. 30. It can be related
to the story of the ninth century southern Indian
saint, ntl, who is said to have been helpless to
stop the sacrilegious wearing of the garland
intended for the deity before it was presented to
him out of her identification with the deity.

51. Chandan, Svakriya Svarasamrita,

2:32-33.
52. Ibd., p. 27.
53. Mukerji, Sri nandamay M, p.
395.
54. Chandan, Svakriya Svarasamrita,
2:7.
55. Mukerji, De la Vida de mam
Anandamayi, 1:4.
56. Dev, Sri Sri M Anandamayi, 1:8.
57. Mukerji, De la Vida de mam
Anandamayi, 1:4.
58. Ibd.
59. Esta historia estuvo relacionada por
M con Anil Ganguli, como relatado en la mam
Anandamayi: La Madre, encarnada por la
Felicidad, p. 30. Puede estar relacionado con la
historia del noveno siglo santo indio del sur,
ntl, quin es dicho haber sido indefenso para
parar el uso sacrlego de la guirnalda querida
para la deidad antes de que fuera presentado a l
de su identificacin con la deidad.
60. This is a reference to Ms early
60. Esto es una referencia a Ms la
demonstration of yogic powers, or siddhis, as
demostracin temprana de poderes yogic, o
described in both Buddhist and Hindu texts such siddhis, tan descrito tanto en budista como en
as the Smaaphala-sutta or the Yoga-Stras of textos hindes, como el Smaaphala-sutta o el
Patanjali, respectively. These siddhis are
Yoga-Stras de Patanjali, respectivamente. Estos
enumerated by Mircea Eliade in Yoga and
siddhis son enumerados por Mircea Eliade en
Immortality and Freedom (Princeton: Princeton Yoga e Inmortalidad y Libertad (Princeton:
University Press, 1969), pp. 88-90 and 178-185. editorial universitaria de Princeton, 1969), pps
In particular, this incident points to Ms
88-90 y 178-185. En particular, este incidente
possession of the classical siddhi of laghiman seala a la posesin Ms de siddhi clsico del
(lightness) as described by Patanjali, chapter 3, laghiman (ligereza) como descrito por Patanjali,
verse 43: By making samyama [the threefold el captulo 3, verso 43: Haciendo samyama [la
practice of concentration, meditation, and
prctica triple de concentracin, meditacin, y
absorption] on the relation between the body and absorcin] en la relacin entre el cuerpo y el
the ether, or by acquiring through meditation the ter, o adquiriendo a travs de la meditacin la
lightness of cotton fiber, the yogi can fly through ligereza de la fibra de algodn, el yogui puede
the air. Swami Prabhavananda, How to Know volar por el aire. Swami Prabhavananda, Como
God: The Yoga Aphorisms of Patanjali,
Conocer a Dios: Los Aforismos de Yoga de
Christopher Isherwood, trans. (New York:
Patanjali, Christopher Isherwood, transaccin
Mentor, 1969), p. 133.
(Nueva York: Consejero, 1969), p. 133.
61. Chandan, Svakriya Svarasamrita,
61. Chandan, Svakriya Svarasamrita,
2:20-21.
2:20-21.
62. Ganguli, Anandamayi Ma: The
62. Ganguli, mam de Anandamayi: La
Mother, Bliss-incarnate, p. 29-30.
Madre, encarnada por la Felicidad, p. 29-30.

63. Mukerji, From the Life of

Anandamayi Ma, 1:7.
64. Ganguli, Anandamayi Ma: The
Mother Bliss-incarnate, p. 30.
65. Mukerji, From the Life of
Anandamayi Ma, 1:6.
66. Chandan, Svakriya Svarasamrita,
2:17-18.
67. Mudrs are the hand poses which
often accompany the repetition of mantras.
Nyasa is the ritual projection of the mantra into
different parts of the body. sanas are certain
body postures taken for meditation.

63. Mukerji, De la Vida de mam

Anandamayi, 1:7.
64. Ganguli, mam de Anandamayi: La
Madre encarnada por la Felicidad, p. 30.
65. Mukerji, De la Vida de mam
Anandamayi, 1:6.
66. Chandan, Svakriya Svarasamrita,
2:17-18.
67. Mudrs son las posturas de mano que
a menudo acompaan la repeticin de mantras.
Nyasa es la proyeccin ritual del mantra en
partes diferentes del cuerpo. Los sanas son
ciertas posturas de cuerpo tomadas para la
meditacin.
68. Chandan, Svakriya Svarasamrita,
68. Chandan, Svakriya Svarasamrita,
2:56.
2:56.
69. Mukerji, From the Life of
69. Mukerji, De la Vida de mam
Anandamayi Ma, 2:9.
Anandamayi, 2:9.
70. Joshi, Ma Anandamayi Lila, p. 5. The
70. Joshi, la mam Anandamayi Lila, p.
Kumr Pj is part of the nine-day celebration 5. El Kumr Pj es la parte de la celebracin
of Durga Pj. It entails the worship of virgin
de nueve das de Durga Pj. Esto implica la
girl(s) by brahman priests as the pure Goddess. adoracin de la muchacha (s) virgen por
sacerdotes de bracmn como la Diosa pura.
71. Chandan, Svakriya Svarasamrita,
71. Chandan, Svakriya Svarasamrita,
2:41.
2:41.
72. Joshi, Ma Anandamayi Lila, p. 3.
72. Joshi, la mam Anandamayi Lila, p.
3.
73. Chandan, Svakriya Svarasamrita,
73. Chandan, Svakriya Svarasamrita,
1:144.
1:144.
74. Joshi, M nandamay ll, p. 4; and
74. Joshi, M nandamay ll, p. 4; y
Chandan, Svakriya Svarasamrita, 2:23.
Chandan, Svakriya Svarasamrita, 2:23.
75. Chandan, Svakriya Svarasamrita,
75. Chandan, Svakriya Svarasamrita,
2:62.
2:62.
76. Ibid., pp. 59-62.
76. Ibd., pps 59-62.
77. Ibid., 1:145.
77. Ibd., 1:145.
78. Mukerji, From the Life of
78. Mukerji, De la Vida de mam
Anandamayi Ma, 1:6.
Anandamayi, 1:6.
79. Ahaly is the name of the wife of the
79. Ahaly es el nombre de la esposa del
sage, Gautama, who was seduced by the God, sabio, Gautama, que fue seducido por Dios,
Indra. In revenge, Gautama cursed her and
Indra. En la venganza, Gautama la blasfem y la
turned her into stone.
convirti en la piedra.
80. Dev, Sri Sri M Anandamayi, p. 8.
80. Dev, Sri Sri M Anandamayi, p. 8.
81. Mukerji, From the Life of
81. Mukerji, De la Vida de mam
Anandamayi Ma, 1:5.
Anandamayi, 1:5.
82. Chandan, Svakriya Svarasamrita,
82. Chandan, Svakriya Svarasamrita,

2:97.

2:97.
83. Ibid., pp. 92-93.
84. Mukerji, ri nandamay M, p.

395.
85. Chandan, Svakriya Svarasamrita,
2:96. Here Didim is reporting that Nirmal did
not look at Bholanth at the time of the
auspicious first glance, when the brides face is
uncovered so that bride and groom can see each
other for the first time. Rather, Nirmal, her
mother reports, was looking at the celestial
beings who had gathered at the ceremony.

83. Ibd., pps 92-93.

84. Mukerji, ri nandamay M, p.
395.

85. Chandan, Svakriya Svarasamrita,

2:96. Aqu Didim relata que Nirmal no mir
Bholanth en el momento del primer vistazo
prometedor, cuando la cara de la novia es
destapada de modo que los novios puedan ver el
uno al otro por primera vez. Mejor dicho,
Nirmal, sus informes de madre, miraba a los
seres celestes que se haban juntado en la
ceremonia.
86. Ibid., pp. 96-97.
86. Ibd., pps 96-97.
87. Mukerji, From the Life of
87. Mukerji, De la Vida de mam
Anandamayi Ma, 1:10.
Anandamayi, 1:10.
88. Ibid., 1:11.
88. Ibd., 1:11.
89. Chandan, Svakriya Svarasamrita,
89. Chandan, Svakriya Svarasamrita,
2:98.
2:98.
90. Ibid., p. 10.
90. Ibd., p. 10.
91. Ibid., p. 102.
91. Ibd., p. 102.
92. Mukerji, From the Life of
92. Mukerji, De la Vida de mam
Anandamayi Ma, 1:12.
Anandamayi, 1:12.
93. Chandan, Svakriya Svarasamrita,
93. Chandan, Svakriya Svarasamrita,
2:111-112.
2:111-112.
94. Ibid., p. 137.
94. Ibd., p. 137.
95. Mukerji, From the Life of
95. Mukerji, De la Vida de mam
Anandamayi Ma, 1:14.
Anandamayi, 1:14.
96. Chandan, Svakriya Svarasamrita,
96. Chandan, Svakriya Svarasamrita,
2:109.
2:109.
97. Ibid., p. 106.
97. Ibd., p. 106.
98. Mukerji, From the Life of
98. Mukerji, De la Vida de mam
Anandamayi Ma, 1:12.
Anandamayi, 1:12.
99. Ganguli, Anandamayi Ma: The
99. Ganguli, mam de Anandamayi: La
Mother Bliss-incarnate, p. 32.
Madre encarnada por la Felicidad, p. 32.
100. Mukerji, From the Life of
100. Mukerji, De la Vida de mam
Anandamayi Ma, 1:14.
Anandamayi, 1:14.
101. Chandan, Svakriya Svarasamrita,
101. Chandan, Svakriya Svarasamrita,
2:139.
2:139.
102. Dev, Sri Sri M Anandamayi, 1:10.
102. Dev, Sri Sri M Anandamayi, 1:10.
103. Mukerji, From the Life of
103. Mukerji, De la Vida de mam
Anandamayi Ma, 1:15.
Anandamayi, 1:15.
104. This is Bithika Mukerjis statement
104. Esto es la declaracin de Bithika
in From the Life of Anandamayi Ma, 1:16, which Mukerji en De la Vida de la mam Anandamayi,
is, by and large, corroborated in all the
1:16, que es, en trminos generales, confirmado

biographies, with some variation.

105. Ibid., p. 17. Dev, in Sri Sri M
Anandamayi, 1:22, says that it was Bhoodevs
wife in Bajitpur who said this.
106. Lipski, The Life and Teaching, p. 8.
107. This incident is related in almost all
versions. In Chandans version, however, we
have this allusion to Shashthi Day, the sixth
lunar day, in which the female folk deity,
Shashthi, presides over the childrens welfare. A
cloth is received by a son from his mother on
this day, and a pj of this deity is performed.
See Chandan, Svakriya Svarasamrita, 3:8.

en todas las biografas, con un poco de variacin.

105. Ibd., p. 17. Dev, en Sri Sri M
Anandamayi, 1:22, dice que era la esposa de
Bhoodev en Bajitpur que dijo esto.
106. Lipski, La Vida y Enseanza, p. 8.
107. Este incidente est relacionado en
casi todas las versiones. En la versin de
Chandan, sin embargo, tenemos esta alusin
hasta el Da Shashthi, el sexto da lunar, en el
cual la deidad popular femenina, Shashthi,
preside el bienestar de nios. Una tela es
recibida por un hijo de su madre durante este da,
y un pj de esta deidad es realizado. Ver
Chandan, Svakriya Svarasamrita, 3:8.
108. The act of bowing at the feet of an
108. El acto de reverencia en los pies de
honored person, usually an elder or holy person. una persona honrada, por lo general una persona
mayor o santa.
109. As we see in chapter 3, this act of
109. Como vemos en el captulo 3, este
eating the leftover food is considered a sign of acto de comer la comida sobrante se considera
devotion on the part of a Hindu wife when she una seal del lealtad de parte de una esposa
eats her husbands leftover food. The only
hind cuando ella come la comida sobrante de su
situation in which a man would eat the leftovers marido. La nica situacin en la cual un hombre
of a woman would be in the case of a woman
comera los restos de una mujer sera en caso de
holy person or guru.
una mujer la persona santa o el gur.
110. Dev, Sri Sri M Anandamayi, 1:13.
110. Dev, Sri Sri M Anandamayi, 1:13.
111. Harinma means repeating the name
111. Harinma significa repetir el
of Har, or God, as one of the forms of Vishnu. nombre de Har, o Dios, como una de las formas
de Vishnu.
112. Chandan, Svakriya Svarasamrita,
112. Chandan, Svakriya Svarasamrita,
3:20-21.
3:20-21.
113. Mukerji, From the Life of
113. Mukerji, De la Vida de mam
Anandamayi Ma, 1:19.
Anandamayi, 1:19.
114. Because of purdah restrictions,
114. A causa de restricciones purdah, se
women were expected to listen to the kirtan
esper que mujeres escucharan el kirtan de una
from behind a closed door.
puerta cerrada.
115. Chandan, Svakriya Svarasamrita,
115. Chandan, Svakriya Svarasamrita,
3:105-107.
3:105-107.
116. Ibid., p. 108.
116. Ibd., p. 108.
117. See A. K. Datta Guptas article, Sri
117. Ver el artculo de A. K. Datta Gupta,
Sri Mas Self-Initiation, in nanda Vrt, vol. Sri Sri la Autoiniciacin de la mam, en
28, no. 2: p. 95.
nanda Vrt, volumen 28, nm. 2: p. 95.
118. Chandan, Svakriya Svarasamrita,
118. Chandan, Svakriya Svarasamrita,
3:120.
3:120.
119. Ibid, p. 227.
119. Ibd, p. 227.
120. Mukerji, From the Life of
120. Mukerji, De la Vida de mam

Anandamayi Ma, 1:17.

121. Lipski, The Life and Teaching, p. 6.
Only Lipski attributes Bholanths reluctance to
approach his wife sexually to his having
received an electric shock.
122. Chandan, Svakriya Svarasamrita,
3:86.
123. Ibid., pp. 85-86.
124. Mukerji, From the Life of
Anandamayi Ma, 1:19.
125. Joshi, Ma Anandamayi Lila, 10.

Anandamayi, 1:17.
121. Lipski, La Vida y Enseanza, p. 6.
Slo Lipski atribuye la renuencia Bholanths a
acercarse a su esposa sexualmente al que ha
recibido una sacudida elctrica.
122. Chandan, Svakriya Svarasamrita,
3:86.
123. Ibd., pps 85-86.
124. Mukerji, De la Vida de mam
Anandamayi, 1:19.
125. Joshi, la mam Anandamayi Lila, de
10 aos.
126. Dev, Sri Sri M Anandamayi, 1:15.
126. Dev, Sri Sri M Anandamayi, 1:15.
127. Gupta, Sri Sri Ms Self
127. Gupta, Sri Sri Ms M Iniciacin,
Initiation, p. 100.
p. 100.
128. Mukerji, r nandamay Ma, p.
128. Mukerji, r nandamay mam,
398.
p. 398.
129. Most of the biographies use words
129. La mayor parte de las biografas
like awe or wonder, with the notable
usan palabras como "temor" o "maravilla", con
exception of Joshi, who maintains that Ramani la excepcin notable de Joshi, que mantiene que
Mohan was greatly upset and anxious. See Ramani Mohan estuvo enormemente
Joshi, Ma Anandamayi Lila, p. 10.
disgustado y "deseoso". Ver a Joshi, la mam
Anandamayi Lila, p. 10.
130. Dev, Sri Sri M Anandamayi, 1:16.
130. Dev, Sri Sri M Anandamayi, 1:16.
131. Ibid., pp. 16-17.
131. Ibd., pps 16-17.
132. Lipski, The Life and Teaching, p. 11.
132. Lipski, La Vida y Enseanza, p. 11.
133. Dev, Sri Sri M Anandamayi, 1:17.
133. Dev, Sri Sri M Anandamayi, 1:17.
134. Ibid.
134. Ibd.
135. Mukerji, From the Life of
135. Mukerji, De la Vida de mam
Anandamayi Ma, 1:24.
Anandamayi, 1:24.
136. Joshi, Ma Anandamayi Lila, p. 11.
136. Joshi, la mam Anandamayi Lila, p.
11.
137. Gupta, Sri Sri Mas Self Initiation,
137. Gupta, Sri Sri la mam M
p. 101.
Iniciacin, p. 101.
138. Ibid., p. 103.
138. Ibd., p. 103.
139. Some biographers, such as
139. Algunos bigrafos, como el
Gurupriya Dev, refer to this intensification as Gurupriya Dev, se refieren a esta
a significant change in condition (see Dev, "intensificacin" como un cambio significativo
Sri Sri M Anandamayi, p. 17); others, such as de la condicin (ver Dev, Sri Sri M
Bithika Mukerji, continue to emphasize that
Anandamayi, p. 17); los otros, como el Bithika
none observed any change in Sri Anandamayi Mukerji, siguen subrayando que ninguno
M during or after the period of her spiritual
observ cualquier cambio de Sri Anandamayi
practice. She remained just as she was (Sr
M durante o despus del perodo de su prctica
nandamay M, p. 398).
espiritual. Ella permaneci como ella era (Sr
nandamay M, p. 398).

140. Mukerji, r nandamay M, p.

398.
141. Mukerji, From the Life of
Anandamayi Ma, 1:25.
142. Gupta, Sri Sri Ms Self
Initiation, pp. 105-106. This anecdote appears
in very few sources.
143. Mukerji, ri nandamay M, p.
399.
144. Joshi, Ma Anandamayi Lila, p. 12.

140. Mukerji, r nandamay M, p.

398.

141. Mukerji, De la Vida de mam

Anandamayi, 1:25.
142. Gupta, Sri Sri Ms M Iniciacin,
pps 105-106. Esta ancdota aparece en muy
pocas fuentes.
143. Mukerji, ri nandamay M, p.
399.
144. Joshi, la mam Anandamayi Lila, p.
12.
145. Gupta, Sri Sri Ms Self Initiation
145. Gupta, Sri Sri Ms M Iniciacin
pp. 106-107.
pps 106-107.
146. Mukerji, Sri nandamay M, p.
146. Mukerji, Sri nandamay M, p.
399.
399.
147. Joshi, Ma Anandamayi Lila, pp. 14147. Joshi, la mam Anandamayi Lila,
15.
pps 14-15.
148. Mukerji, From the Life of
148. Mukerji, De la Vida de mam
Anandamayi Ma, 1:23.
Anandamayi, 1:23.
149. Ibid., p. 27.
149. Ibd., p. 27.
150. Mukerji, ri nandamay M, p.
150. Mukerji, ri nandamay M, p.
399.
399.
151. Ibid., p. 399.
151. Ibd., p. 399.
152. Lipski, The Life and Teaching, p.
152. Lipski, La Vida y Enseanza, p. 10.
10.
153. Gupta, Sri Sri Ms Self
153. Gupta, Sri Sri Ms M Iniciacin,
Initiation, p. 104.
p. 104.
154. Joshi, Ma Anandamayi Lila, p. 15.
154. Joshi, la mam Anandamayi Lila, p.
15.
155. Dev, Sri Sri M Anandamayi, 1:20.
155. Dev, Sri Sri M Anandamayi, 1:20.
156. Mukerji, From the Life of
156. Mukerji, De la Vida de mam
Anandamayi Ma, 1:31.
Anandamayi, 1:31.
157. Ibid., p. 34.
157. Ibd., p. 34.
158. Ibid., p. 39.
158. Ibd., p. 39.
159. Lipski, The Life and Teaching, p.
159. Lipski, La Vida y Enseanza, p. 15.
15.
160. Mukerji, From the Life of
160. Mukerji, De la Vida de mam
Anandamayi Ma, 1:41-42. Mukerji quotes Ms Anandamayi, 1:41-42. Mukerji cotiza Ms
own telling of the story, which was too long to propia narracin de la historia, que era
be included here but conveys Ms following her demasiado larga para ser incluida aqu, pero
kheyla, or spontaneous divine will, without
comunica Ms despus de su kheyla, o
consciously knowing where it will lead her. The voluntad divina espontnea, sin saber
point of this story seems to be that the
conscientemente donde esto la conducir. Parece
mysterious red spring, almost divined by M,
que el punto de esta historia es que la primavera
was an indication of the sacredness of the spot. roja misteriosa, casi adivinada por M, era una

161. Dev, Sri Sri M Anandamayi, 1:34.

162. Lipski, The Life and Teaching, p.

indicacin de la santidad del punto.

161. Dev, Sri Sri M Anandamayi, 1:34.
162. Lipski, La Vida y Enseanza, p. 15.

15.
163. Mukerji, From the Life of
Anandamayi Ma, 1:44.
164. Dev, Sri Sri M Anandamayi,
1:214.
165. Mukerji, From the Life of
Anandamayi Ma, 1:75.
166. Ibid., p. 53.
167. Ibid., p. 56.
168. Ibid., p. 45.
169. Ibid., p. 37.
170. Bhaiji, Mother as Revealed to Me,
pp. 27-28.
171. Lipski, The Life and Teaching, p.
16.
172. Mukerji, From the Life of
Anandamayi Ma, 1:72.
173. Ibid., pp. 73-74.
174. This incident is related in Mukerji,
From the Life of Anandamayi Ma, 1:72-74, but I
have been unable to determine its original
source.
175. Bhaiji, Mother as Revealed to Me,
pp. 34-35. This account and the following
account of Gurupriya Dev are among the first
eye-witness accounts of Ms states of bhva in
her biographies. Both Bhaiji and Dev met M
right before this event.

163. Mukerji, De la Vida de mam

Anandamayi, 1:44.
164. Dev, Sri Sri M Anandamayi,
1:214.
165. Mukerji, De la Vida de mam
Anandamayi, 1:75.
166. Ibd., p. 53.
167. Ibd., p. 56.
168. Ibd., p. 45.
169. Ibd., p. 37.
170. Bhaiji, Madre como Revelado a M,
pps 27-28.
171. Lipski, La Vida y Enseanza, p. 16.

172. Mukerji, De la Vida de mam

Anandamayi, 1:72.
173. Ibd., pps 73-74.
174. Este incidente est relacionado en
Mukerji, De la Vida de la mam Anandamayi,
1:72-74, pero he sido incapaz de determinar su
fuente original.
175. Bhaiji, Madre como Revelado a M,
pps 34-35. Esta cuenta y la cuenta siguiente de
Gurupriya Dev estn entre las primeras cuentas
de testigo ocular de estados Ms de bhva en
sus biografas. Tanto Bhaiji como Dev
encontraron el derecho M antes de este
acontecimiento.
176. Dev, Sri Sri M Anandamayi, 1:40176. Dev, Sri Sri M Anandamayi, 1:4041.
41.
177. Mukerji, From the Life of
177. Mukerji, De la Vida de mam
Anandamayi Ma, 1:50.
Anandamayi, 1:50.
178. Dev, Sri Sri M Anandamayi,
178. Dev, Sri Sri M Anandamayi,
1:113.
1:113.
179. Mukerji, From the Life of
179. Mukerji, De la Vida de mam
Anandamayi Ma, 1:89.
Anandamayi, 1:89.
180. Dev, Sri Sri M Anandamayi,
180. Dev, Sri Sri M Anandamayi,
1:131-132.
1:131-132.
181. Ibid., p. 38.
181. Ibd., p. 38.
182. Ibid., p. 76.
182. Ibd., p. 76.
183. Ibid., p. 100.
183. Ibd., p. 100.

184. Ibid., p. 162. Dev actually says

184. Ibd., p. 162. Dev realmente dice
here, Then again there was a time when she did aqu, Entonces otra vez haba un tiempo cuando
not let any water touch her lips for twenty-three ella no dej a ninguna agua tocar sus labios
days. She did not even wash her mouth. She
durante veintitrs das. Ella no lav hasta su
goes on to say that on the twenty-third day, at
boca. Ella contina a decir esto durante el da
2:30 in the morning, M (in Devs presence) veintitrs, en 2:30 por la maana, M (en la
asked for a pot full of water. As M drank, Didi presencia Devs) pedido un pote lleno del agua.
reports her saying. I wanted to see how it feels Como M bebi, Didi relata su refrn. Quise
to live without water. But I found that I was
ver como siente para vivir sin el agua. Pero
forgetting about drinking water altogether. And encontr que yo olvidaba del agua potable
if I forgot, you would be faced with a problem. totalmente. Y si yo olvidara, usted sera
Therefore I drank water though I did not feel the enfrentante con un problema. Por lo tanto beb el
need of it. 185. Ibid., p. 79.
agua aunque yo no sintiera la necesidad de ella.
185. Ibd., p. 79.
186. Mukerji, From the Life of
186. Mukerji, De la Vida de mam
Anandamayi Ma, 1:65.
Anandamayi, 1:65.
187. Dev, Sri Sri M Anandamayi,
187. Dev, Sri Sri M Anandamayi,
1:108-189.
1:108-189.
188. Bhaiji, Mother as Revealed to Me,
188. Bhaiji, Madre como Revelado a M,
pp. 14-15.
pps 14-15.
189. The Kumbha Mel is a religious
189. El Kumbha Mel es un festival
festival in which ascetics and yogis from all over religioso en el cual los ascetas y los yoguis de
India gather every six years in rotation at one of todas partes de India se juntan cada seis aos por
four sacred sites.
turnos en uno de cuatro sitios sagrados.
190. Dev, Sri Sri M Anandamayi,
190. Dev, Sri Sri M Anandamayi,
1:174.
1:174.
191. Mukerji, From the Life of
191. Mukerji, De la Vida de mam
Anandamayi Ma, 1:115.
Anandamayi, 1:115.
192. Ibid., p. 118.
192. Ibd., p. 118.
193. Dev, Sri Sri M Anandamayi,
193. Dev, Sri Sri M Anandamayi,
1:214.
1:214.
194. Mukerji, From the Life of
194. Mukerji, De la Vida de mam
Anandamayi Ma, 2:2.
Anandamayi, 2:2.
195. Ibid., pp. 3-4.
195. Ibd., pps 3-4.
196. Ibid., pp. 5-6.
196. Ibd., pps 5-6.
197. Ibid., p. 15.
197. Ibd., p. 15.
198. Ibid., pp. 18-19.
198. Ibd., pps 18-19.
199. Mukerji, From the Life of
199. Mukerji, De la Vida de mam
Anandamayi Ma, 1:135.
Anandamayi, 1:135.
200. Ibid., p. 136.
200. Ibd., p. 136.
201. Ibid., p. 140.
201. Ibd., p. 140.
202. Dev, Sri Sri M Anandamayi, 2:51.
202. Dev, Sri Sri M Anandamayi, 2:51.
203. Ibid., p. 139.
203. Ibd., p. 139.
204. Ibid., p. 27.
204. Ibd., p. 27.
205. Mukerji, Front the Life of
205. Mukerji, Frente la Vida de mam

Anandamayi Ma, 2:50.

206. Ibid., p. 162.
207. The passing of Bholanth is
reported quite movingly in Mukerjis From the
Life of Anandamayi Ma, 2:158-165. Since M;
was alone with Bholanth at the time of his
death, Mukerjis version is apparently based on
Ms telling of the story to Dev and other
devotees in July 1938. Devs account is not yet
available in English, pending translation from
Hindi of her Sri Sri M Anandamayi, 6.

Anandamayi, 2:50.
206. Ibd., p. 162.
207. El paso de Bholanth es relatado de
modo completamente conmovedor en Mukerji
De la Vida de la mam Anandamayi, 2:158-165.
Desde M; estuvo a solas con Bholanth en el
momento de su muerte, la versin de Mukerji
est por lo visto basada en Ms que cuenta de la
historia a Dev y otros devotos en el julio de
1938. La cuenta de Dev's todava no no est
disponible en la traduccin inglesa, pendiente de
hindi de su Sri Sri M Anandamayi, 6.
208. This is the initiation rite that one
208. Esto es el rito de iniciacin que uno
takes to enter the life of a renunciant. It involves toma para entrar en la vida de un renunciant.
renouncing the rites of Hindu householder
Esto implica renunciar los ritos de la cabeza de
dharma, undergoing a ritual death, and taking on familia hind dharma, sometindose a una
the symbols of renunciation. See Patrick
muerte ritual, y tomando los smbolos de
Olivelle, Samnysa Upanisads: Hindu
renuncia. Ver a Patrick Olivelle, Samnysa
Scriptures on Asceticism and Renunciation (New Upanisads: Escrituras hindes en Ascetismo y
York: Oxford University Press, 1992), in
Renuncia (Nueva York: Oxford University Press,
particular, chapter 4, pp. 82-98.
1992), en particular, el captulo 4, pps 82-98.
209. Ms spiritual biographies maintain
209. Las biografas espirituales de M's
that M did not give initiation to anyone except mantienen que M no dio la iniciacin a
Bhaiji and Bholanth. While M was, they say, cualquiera excepto Bhaiji y Bholanth. Mientras
present at the initiation of many devotees, the
M era, ellos dicen, presente en la iniciacin de
actual initiation was given in the early years by muchos devotos, la iniciacin actual dio en los
Bholanth, later by her mother, and most
primeros aos Bholanth, ms tarde por su
recently by selected sannysin devotees. See
madre, y ms recientemente por devotos
chapter 5 for devotees stories of receiving
sannysin seleccionados. Ver el captulo 5 para
mantras initiation directly from M.
las historias de los devotos de recibir la
iniciacin de mantras directamente de M.
210. Mukerji, ri nandamay M, p.
210. Mukerji, ri nandamay M, p.
404.
404.
211. Mtri Ll, in nanda Vrt, vol.
211. Mtri Ll, en nanda Vrt,
29, no. 4, p. 352.
volumen 29, nm. 4, p. 352.
212. Ibid., 344.
212. Ibd., 344.
213. M left no instructions regarding her
213. M no dej ningunas instrucciones
burial or about the running of the ashrams after en cuanto a su entierro o sobre la marcha de los
her death. Therefore, devotees had to rely on
ashrams despus de su muerte. Por lo tanto, los
supposition in deciding where M intended her devotos tuvieron que confiar en la suposicin en
burial site to be. For example, some say that a la decisin donde M quiso su sitio web de
year before her death, M instructed that a large, entierro para ser. Por ejemplo, unos dicen que un
leaning banyan tree at Kankhal ashram be cut ao antes de su muerte, M instruy que un
down, saying that the site could be used for
grande, inclinndose banyan rbol en el ashram
future ceremonies. Therefore, they knew that
de Kankhal ser reducido, diciendo que el sitio
samdhi shrine was to be built on that spot.
podra ser usado para futuras ceremonias. Por lo

Others say that on July 2, 1982, M had a

conversation with His Holiness Shri
Shankarchrya of Sringeri in which she told
him that she had agreed to be in Kankhal for
Durg Pj, which is held in the fall. Therefore,
devotees felt impelled to carry her body to
Kankhal. Kanti Datta, an older female
householder devotee whom I interviewed, told
me that a short time before Ms death, M had
resisted traveling to Dehradun but had conceded
to devotees wishes to have her attend an event
there. After two or three days, she said, M said,
Please take me back to Kankhal, but people
felt she was not well enough to travel without
rest. But after her samdhi, they decided to take
her body to Kankhal since that had been her last
desire, which had not been carried out
(Interview 17, Kankhal, 11/27/90, p. 7).

tanto, ellos saban que el lugar sagrado samdhi

deba ser basado en aquel punto. Los otros dicen
que el 2 de julio de 1982, M tena una
conversacin con Su Santidad Shri
Shankarchrya de Sringeri en el cual ella le dijo
que haba consentido en estar en Kankhal para
Durg Pj, que es sostenido en la cada. Por lo
tanto, los devotos se sintieron obligados a llevar
su cuerpo a Kankhal. Kanti Datta, un devoto de
cabeza de familia de sexo femenino ms viejo
que entrevist, me dijo que un poco tiempo antes
de la muerte de M's, M haba resistido a viajar
a Dehradun, pero haba concedido a los deseos
de los devotos de tenerla asisten a un
acontecimiento all. Despus de dos o tres das,
ella dijo, M dijo, Por favor devulvame a
Kankhal, pero la gente sinti que no estaba
bastante bien para viajar sin el resto. Pero
despus de su samdhi, ellos decidieron tomar
su cuerpo a Kankhal ya que haba sido su ltimo
deseo, que no haba sido realizado (Entreviste
17, Kankhal, el 27/11/90, p. 7).
214. It is interesting to note that to date
214. Es interesante notar que hasta ahora
no description of Ms mahsmadhi in English ninguna descripcin de Ms mahsmadhi en
exists in a spiritual biography. Mukerji, From
ingls existe en una biografa espiritual. Mukerji,
the Life of Anandamayi Ma, vol. 2, takes us only De la Vida de la mam Anandamayi, volumen 2,
as far as 1939. Lipski published his book five
nos toma slo por lo que 1939. Lipski public su
years prior to Ms passing. Bhaiji and Dev
libro cinco aos antes del paso de M's. Bhaiji y
died before M. There is no description of the Dev murieron antes de M. No hay ninguna
last days of Ms life or her passing in the
descripcin de los das anteriores de la vida
commemorative publications distributed at Ms Ms o su paso en las publicaciones
birthday celebrations after 1982. I have had to conmemorativas distribuidas en celebraciones de
rely on the description of Ms last days in the cumpleaos Ms despus de 1982. He tenido
nanda Vrt published in the fall of 1982
que confiar en la descripcin de los das
(Mtri Ll, vol. 29, no. 4) and on short
anteriores Ms en el nanda Vrt publicado en
articles in periodicals published the week of her la cada 1982 (Mtri Ll, volumen 29, nm.
passing (India Today, September 4, 1982, pp.
4) y en artculos cortos en revistas public la
40-41; and The Times of India, August 29, 1982, semana de su paso (India Hoy, el 4 de
p. 2). Therefore, these last two paragraphs
septiembre de 1982, pps 40-41; y The Times de
cannot really be considered representative of
India, el 29 de agosto de 1982, p. 2). Por lo
Ms spiritual biographies.
tanto, estos dos ltimos prrafos realmente no
pueden considerarse representativos de
biografas espirituales Ms.

Chapter Three

Captulo Tres

1. Strdharmapaddhati, 1 w. 2-4, I.Julia

1. Strdharmapaddhati, 1 w. 2-4, I.Julia
Leslie, trans., in The Perfect Wife: The Orthodox Leslie, transaccin, en La Esposa Perfecta: La
Hindu Woman According to the
Mujer hind Ortodoxa Segn el
Strdharmapaddhati of Tryambakayajvan (Delhi: Strdharmapaddhati de Tryambakayajvan
Oxford University Press, 1989) p. 29.
(Delhi: Oxford University Press, 1989) p. 29.
2. Interview 24, Calcutta, 1/21/91, p. 9.
2. Entreviste 24, Calcuta, el 21/01/91, p.
9.
3. Katherine Young, Hinduism, in
3. Katherine Young, "Hinduismo", en
Women in World Religions, edited by Arvind
Mujeres en Religiones Mundiales, corregidas por
Sharma (Albany: State University of New York Arvind Sharma (Albania: Universidad estatal de
Press, 1987) p. 60.
Prensa de Nueva York, 1987) p. 60.
4. For example, Mary McGees Feasting
4. Por ejemplo, Mary McGee
and Fasting: Vrata Tradition and Its
Banquetear y Ayunar: Tradicin de Vrata y Su
Significance for Hindu Women (Harvard DivinitySignificado para Mujeres hindes (Escuela de
School Th.D. dissertation, Cambridge, 1989)
Divinidad de Harvard Th. La disertacin de D.,
juxtaposes an examination of the ideal
Cambridge, 1989) yuxtapone un examen del
articulated in dharmashstra texts such as the ideal articulado en textos dharmashstra, como
Laws of Manu against the lived experience of
las Leyes de Manu contra la experiencia vivida
Hindu women articulated in her interviews with de mujeres hindes articuladas en sus entrevistas
women in Maharashtra. See also the study of
con mujeres en Maharashtra. Tambin ver el
womens vrats, or vows, by Anne Mackenzie
estudio de vrats femenino, o votos, por Anne
Pearson, Because It Gives Me Peace of Mind
Mackenzie Pearson, como Esto Me da la
(Albany: State University of New York Press, Tranquilidad de nimo (Albania: Universidad
1996).
estatal de Prensa de Nueva York, 1996).
5. For an interesting discussion of this
5. Para una discusin interesante de esta
tension and its grounding in the prevailing
tensin y su base en la teora de bracmn
brahman theory of the inherent nature of women, predominante de la naturaleza inherente de
see I.Julia Leslie, The Perfect Wife, especially mujeres, ver a Leslie I.Julia, La Esposa Perfecta,
pp. 246-273.
sobre todo pps 246-273.
6. The Laws of Manu, 3. 55-56, trans. G.
6. Las Leyes de Manu, 3. 55-56,
Buhler, in Sacred Books of the East, ed. Max
transaccin. G. Buhler, en Libros Sagrados del
Muller, vol. 25 (Delhi: Motilal Banarsidass,
Este, el editor Max Muller, volumen 25 (Delhi:
1974), p. 85.
Motilal Banarsidass, 1974), p. 85.
7. Ibid., 9.3, p. 328.
7. Ibd., 9.3, p. 328.
8. Ibid., 5.155, p. 196.
8. Ibd., 5.155, p. 196.
9. Ibid., 5.165, p. 197.
9. Ibd., 5.165, p. 197.
10. Leslie, The Perfect Wife.
10. Leslie, La Esposa Perfecta.
11. Ibid., Strdharmapaddhati v.2-4, p.
11. Ibd., Strdharmapaddhati v.2-4, p.
29; 48 v.7-8, p. 305.
29; 48 v.7-8, p. 305.
12. Ibid., 25v. 4-5, p. 276.
12. Ibd., 25v. 4-5, p. 276.
13. Ibid., p. 322. Leslie says that
13. Ibd., p. 322. Leslie dice que
Tryambaka classifies both personal daily duties Tryambaka clasifica tanto rutinas diarias
such as bathing and teeth-cleaning and duties to personales, como el bao como limpieza de los
serve her husband as dharmayuktam, or religious dientes y deberes de servir a su marido como
duties (p. 166).
dharmayuktam, o deberes religiosos (p. 166).
14. Ibid., Strdharmapaddhati 20r. 6-7, p.
14. Ibd., Strdharmapaddhati 20r. 6-7, p.

237.

237.
15. Ibid., p. 287.
15. Ibd., p. 287.
16. The Laws of Manu, 9.96, p. 344. In
16. Las Leyes de Manu, 9.96, p. 344. En
chapter 9.81, p. 342, it is further said that a wife el captulo 9.81, p. 342, se dice adelante que una
may be superseded for failure to bear children esposa puede ser reemplazada para el fracaso de
after the eighth year or to bear sons after the
llevar a nios despus del octavo ao o llevar a
eleventh year.
hijos despus del undcimo ao.
17. Leslie, The Perfect Wife,
17. Leslie, La Esposa Perfecta,
Strdharmapaddhati 18r. 4, p. 222.
Strdharmapaddhati 18r. 4, p. 222.
18. Ibid., p. 210.
18. Ibd., p. 210.
19. Ibid., p. 321.
19. Ibd., p. 321.
20. Ibid., Strdharmapaddhati 23v. 2, p.
20. Ibd., Strdharmapaddhati 23v. 2, p.
137.
137.
21. Ibid., 22v. 1-3, p. 171. This list
21. Ibd., 22v. 1-3, p. 171. Esta lista
reflects Tryambakas ultraorthodox orientation, refleja la orientacin ultraortodoxa de
as well as the severe discomfort that he and other Tryambaka, as como la incomodidad severa que
pandits must have been feeling with the
l y otro pandits deben haber sentido con las
prevailing practices of women in the court.
prcticas predominantes de mujeres en el
tribunal.
22. Ibid., p. 318. Although a female
22. Ibd., p. 318. Aunque renunciant
renunciant is an anomaly from the perspective of femenino sea una anomala desde el punto de
dharmashstra, except within the context of
vista de dharmashstra, excepto dentro del
widowhood, there are other paradigms within the contexto de viudez, hay otros paradigmas dentro
Hindu tradition, discussed later in this chapter, in de la tradicin hind, hablada ms tarde en este
which renunciation is a virtue.
captulo, en el cual la renuncia es una virtud.
23. Ibid., pp. 320-321.
23. Ibd., pps 320-321.
24. Ibid., Strdharmapaddhati 42r. 3, p.
24. Ibd., Strdharmapaddhati 42r. 3, p.
292.
292.
25. Ibid., p. 293.
25. Ibd., p. 293.
26. Ibid.
26. Ibd.
27. Ibid., p. 300.
27. Ibd., p. 300.
28. Ibid., p. 304.
28. Ibd., p. 304.
29. Ibid., p. 321.
29. Ibd., p. 321.
30. Ibid., p. 328.
30. Ibd., p. 328.
31. Manisha Roy, Bengali Women
31. Manisha Roy, Mujeres bengales
(Chicago: University of Chicago Press, 1975); (Chicago: universidad de Prensa de Chicago,
and Lina M. Fruzzetti, The Gift of a Virgin:
1975); y Lina M. Fruzzetti, El Regalo de una
Women, Marriage, and Ritual in a Bengali
Virgen: Mujeres, Matrimonio, y Ritual en una
Society (Bombay: Oxford University Press,
Sociedad bengal (Bombay: Oxford University
1990).
Press, 1990).
32. Roy, Bengali Women, p. 37. Roy says
32. Roy, Mujeres bengales, p. 37. Roy
that the Shiva-rtrir brata is a popular ritual in dice que el Shiva-rtrir brata es un ritual
which girls fast all day and in the evening offer popular en cual muchachas rpido todo el da y
food and gifts to Lord Shiva at his temple while en la comida de oferta de la tarde y regalos a
praying for him to bless them with a husband
Seor Shiva en su templo rezando por l para

like him. She adds, Almost every Bengali girl dotarlos de un marido como l. Ella aade, Casi
who has not been totally uprooted from her
cada muchacha bengal que no ha sido
culture knows this rite and is thrilled about
totalmente desarraigada de su cultura sabe este
observing it before she is married. 33. Ibid., p. rito y es conmovida sobre la observacin de ella
160.
antes de que ella est casada. 33. Ibd., p. 160.
34. Ibid. A factor that has allowed men
34. Ibd. Un factor que ha permitido que
and women to relax their expectations of
hombres y mujeres relajen sus expectativas de
fulfilling the dharmashstra ideal is the idea that realizar el ideal dharmashstra es la idea que
we are currently existing in the Klyuga, the last somos actualmente la existencia en el Klyuga,
and most evil of the four cyclical ages of
el ltimo y ms malo de los cuatro aos cclicos
humankind. It is understood that in Kaliyuga the de la especie humana. Se cree que en Kaliyuga el
ideal is rarely fulfilled, even by brahmans, and ideal es raramente realizado, hasta por
one has to rely more heavily on grace than on bracmanes, y uno tiene que confiar ms
self-effort.
pesadamente en la gracia que en el autoesfuerzo.
35. Ibid., p. 184.
35. Ibd., p. 184.
36. Ibid., pp. 32-33.
36. Ibd., pps 32-33.
37. Ibid., pp. 33-34.
37. Ibd., pps 33-34.
38. Ibid., p. 35. For a complete rendering
38. Ibd., p. 35. Para una interpretacin
of this famous passage, see A Wifes
completa de este paso famoso, ver el Lealtad de
Devotion, from Sakuntal by Klidsa, in
Una Esposa, de Sakuntal por Klidsa, en
The Hindu Tradition, Ainslie T. Embree, ed.
La Tradicin hind, Ainslie T. Embree, editor
(New York: Modern Library, 1966), p. 100.
(Nueva York: Biblioteca Moderna, 1966), p. 100.
39. Roy, Bengali Women, p. 36.
39. Roy, Mujeres bengales, p. 36.
40. Ibid., pp. 36-37.
40. Ibd., pps 36-37.
41. Fruzzetti, The Gift of a Virgin, p. 45.
41. Fruzzetti, El Regalo de una Virgen, p.
45.
42. Ibid., p. 128. On pp. 46-57, Fruzzetti
42. Ibd., p. 128. En pps 46-57, Fruzzetti
describes in some detail the five auspicious rites describe en algunos detalles los cinco ritos
or muglas performed by married women in both prometedores o muglas realizado por mujeres
households before the wedding ceremony. They casadas en ambas casas antes de la ceremonia de
each involve the use of a different ritual object boda. Cada uno de ellos implica el uso de un
which symbolizes fertility, be it a paddle that
objeto ritual diferente que simboliza la fertilidad,
grinds grain, a drum, or a cooking pot.
ser l una pala que muele el grano, un tambor, o
una olla.
43. Ibid., p. 123.
43. Ibd., p. 123.
44. Ibid., p. 102.
44. Ibd., p. 102.
45. Ibid., p. 131.
45. Ibd., p. 131.
46. Ibid., p. 102.
46. Ibd., p. 102.
47. Roy, Bengali Women, p. 125.
47. Roy, Mujeres bengales, p. 125.
48. Ibid., p. 138.
48. Ibd., p. 138.
49. Shudha Mazumdar, Memoirs of an
49. Shudha Mazumdar, Memorias de una
Indian Woman, Geraldine Forbes, ed. (Armonk, Mujer india, Geraldine Forbes, editor (Armonk,
New York: M.E. sharpe, 1989), the memoirs of a Nueva York: M.E. Sharpe, 1989), las memorias
middle-class Bengali woman, born in Calcutta in de una mujer bengal de la clase media, nacida
1899, is an important resource for understanding en Calcuta en 1899, es un recurso importante

the challenges inherent in fulfilling the role of

the Hindu wife, even for the elite of Bengali
society. See also Margaret Urquhart, Women of
Bengal (Delhi: Cultural Publishing House,
1983), an account of the life of Bengali women
written in 1925 by the wife of a Scottish
professor in Calcutta, especially her account of
the religion of all good [Bengali] womenhusband worship (pp. 110-111).

para entender los desafos inherentes en la

realizacin del papel de la esposa hind, hasta
para la lite de sociedad bengal. Tambin ver a
Margaret Urquhart, las Mujeres del Bengal
(Delhi: la Empresa editora Cultural, 1983), una
cuenta de la vida de mujeres bengales escritas
en 1925 por la esposa de un profesor escocs en
Calcuta, sobre todo su cuenta de la religin de
todas las mujeres-marido [bengales] buenas va a
misa (pps 110-111).
50. Bithika Mukerjis, introduction to
50. Bithika Mukerji, introduccin a
Gurupriy Dev Sri Sri M nandamay, trans. Gurupriy Dev Sri Sri M nandamay,
Tara Kini (Calcutta: Shree Anandamayee
transaccin Tara Kini (Calcuta: Shree
Charitable Society, 1984-1990), vol. 1, p. xvii. Anandamayee Sociedad Caritativa, 1984-1990),
volumen 1, p. xvii.
51. Bithika Mukerji, From the Life of
51. Bithika Mukerji, De la Vida de mam
Anandamayi Ma (Varanasi: Shree Shree
Anandamayi (Varanasi: Shree Shree
Anandamayee Sangha, 1970, 1981); 1:16.
Anandamayee Sangha, 1970, 1981); 1:16.
52. Dev, Sri Sri M Anandamay, 1:13.
52. Dev, Sri Sri M Anandamay, 1:13.
53. Ibid., p. 35.
53. Ibd., p. 35.
54. For a fascinating account of an angry
54. Para una cuenta fascinante de una
confrontation between Bholanth and M in
confrontacin enojada entre Bholanth y M en
1937 on a pilgrimage to Mount Kailash, see
1937 en una peregrinacin por Monte Kailash,
Dev, Sri Sri M nandamay, 5:14-17.
ver Dev, Sri Sri M nandamay, 5:14-17.
55. Bhaiji, Mother as Revealed to Me,
55. Bhaiji, Madre como Revelado a M,
trans. G. Das Gupta (Calcutta: Shree Shree
transaccin. G. Das Gupta (Calcuta: Sociedad de
Anandamayee Charitable Society, 1983), p. 25. Shree Shree Anandamayee Charitable, 1983), p.
25.
56. For an analysis of the marriage ritual
56. Para un anlisis del ritual de
in Bengal, see Fruzzetti, Gift of a Virgin, and for matrimonio en Bengal, ver a Fruzzetti, el Regalo
a study of high-caste Nepali women and
de una Virgen, y para un estudio de mujeres
marriage, see Lynn Bennett, Dangerous Wives nepalesas altas y de castas y matrimonio, ver a
and Sacred Sisters (New York: Columbia
Lynn Bennett, Mujeres Peligrosas y Hermanas
University Press, 1983).
Sagradas (Nueva York: editorial universitaria de
Colombia, 1983).
57. Brahmacarini Chandan, Svakriya
57. Brahmacarini Chandan, Svakriya
Svarasamrita, (Kankhal: Shree Shree
Svarasamrita, (Kankhal: Shree Shree
nandamay Ashram, 1981-1983), 2:97.
nandamay Ashram, 1981-1983), 2:97.
Fruzzetti, in Gift of a Virgin, p. 32, says that the Fruzzetti, en Regalo de una Virgen, p. 32, dice
most important test that a Bengali bride must
que la prueba ms importante que una novia
pass is the examination of her horoscope
bengal debe pasar es el examen de su horscopo
(koshthi bicr).
(koshthi bicr).
58. Leslie, The Perfect Wife, p. 139. See
58. Leslie, La Esposa Perfecta, p. 139.
also pp. 319-320 for a more complete analysis of Tambin ver pps 319-320 para un anlisis ms
the prohibition against a life of renunciation for completo de la prohibicin contra una vida de la
women.
renuncia para mujeres.

59. In Bengali Women, p. 86, Roy notes

that during the Shubha Drishti the bride is
supposed to look at her husband, while
invoking her deity, her husband, with the same
kind of material (flowers) worshippers use for
deities in temples. Nirmals choice to look at
deities other than her husband at this crucial
juncture suggests a pattern of choosing an
independent spiritual life over the
responsibilities of marriage and reminds one of
ntl , Akkamahdev, and Mrbai, saint-poets
who chose marriage to God over marriage to a
human husband.

59. En Mujeres bengales, p. 86, Roy

nota que durante el Shubha Drishti la novia es
supuesto mirar a su marido, invocando su
deidad, su marido, con la misma clase del
material (flores) los adoradores usan para
deidades en templos. La opcin de Nirmal's de
mirar deidades adems de su marido en esta
coyuntura crucial sugiere un modelo de elegir
una vida espiritual independiente sobre las
responsabilidades de matrimonio y recuerda a
uno de ntl, Akkamahdev, y Mrbai, los
poetas santos que eligieron el matrimonio con
Dios sobre el matrimonio con un marido
humano.
60. Chandan, Svakriya Svarasamrita,
60. Chandan, Svakriya Svarasamrita,
2:95-96. The question of the normal bond,
2:95-96. Hablan de la pregunta de la obligacin
referring to sexual relations, is discussed later. normal, refirindose a relaciones sexuales, ms
tarde.
61. Ibid., 2:10.
61. Ibd., 2:10.
62. This description from Chandan (ibid.,
62. Esta descripcin de Chandan (ibd.,
2:133-134) can be compared with Tryambakas 2:133-134) puede ser comparado con la
description of daily duties in Leslies The
descripcin de Tryambaka de rutinas diarias en
Perfect Wife, pp. 47-48.
Leslie La Esposa Perfecta, pps 47-48.
63. Mukerji, From the Life of
63. Mukerji, De la Vida de mam
Anandamayi Ma, 1:14.
Anandamayi, 1:14.
64. Leslie, The Perfect Wife, p. 291
64. Leslie, La Esposa Perfecta, p. 291
(Strdharmapaddhati 42 r.1-3).
(Strdharmapaddhati 42 r.1-3).
65. See Leslies discussion of the
65. Ver la discusin de Leslie de las
parallels between the dharma of the Vedic
paralelas entre el dharma del estudiante Vdico
student and the dharma of the pativrat, in The y el dharma del pativrat, en La Esposa
Perfect Wife, p. 322.
Perfecta, p. 322.
66. Fruzzetti, The Gift of a Virgin, p. 14.
66. Fruzzetti, El Regalo de una Virgen, p.
14.
67. A. S.Altekar, The Position of Women
67. A. S.Altekar, La Posicin de Mujeres
in Hindu Civilization from Prehistoric Times to en Civilizacin hind a partir de Tiempos
the Present Day (Delhi: Motilal Banarsidas,
Prehistricos para el Da de hoy (Delhi: Motilal
1991), p. 82.
Banarsidas, 1991), p. 82.
68. Roy, Bengali Women, p. 89.
68. Roy, Mujeres bengales, p. 89.
69. Chandan, Svakriya Svarasamrita,
69. Chandan, Svakriya Svarasamrita,
2:119.
2:119.
70. Ibid.
70. Ibd.
71. Mukerji, From the Life of
71. Mukerji, De la Vida de mam
Anandamayi Ma, 1:16.
Anandamayi, 1:16.
72. Ibid., p. 17.
72. Ibd., p. 17.
73. Ibid., p. 136.
73. Ibd., p. 136.
74. Alexander Lipski, The Life and
74. Alexander Lipski, La Vida y

Teaching of Anandamayi Ma (Delhi: Motilal

Enseanza de mam Anandamayi (Delhi:
Banarsidass, 1977), p.6.
Motilal Banarsidass, 1977), p.6.
75. Paramahamsa Yogananda,
75. Paramahamsa Yogananda,
Autobiography of a Yogi (Bombay: Yogoda
Autobiografa de un Yogui (Bombay: Yogoda
Satsanga Society of India, 1946), pp. 457-458. I Satsanga Society de India, 1946), pps 457-458.
am indebted to Alexander Lipski for sharing this Soy endeudado a Alexander Lipski para
reference in a phone conversation, October
compartir esta referencia en una conversacin
1994.
telefnica, octubre de 1994.
76. See, for example, Paramahamsa
76. Ver, por ejemplo, Paramahamsa
Yoganananda, Autobiography of a Yogi
Yoganananda, la Autobiografa de un Yogui
(Bombay: Jaico, 1990), p. 450.
(Bombay: Jaico, 1990), p. 450.
77. Dev, Sri Sri M nandamay, 5:92.
77. Dev, Sri Sri M nandamay, 5:92.
78. An interview with two sisters who
78. Una entrevista con dos hermanas que
were devotees of M in 1936 confirms that
eran devotos de M en 1936 confirma que
Bholanth was, indeed, in the middle of a vow of Bholanth era, en efecto, en medio de un voto
silence at that time. They said that they were
del silencio entonces. Ellos dijeron que eran aos
ages six and nine at the time and that although seis y nueve entonces y que aunque Bholanth
Bholanth was maun, he was a very jolly fellow. fuera Maun, l era un muy muy del mismo tipo.
And he used to love children like anything. He Y l sola amar a nios como algo. l la tiraba
was just pulling her [her sisters] hair like this. slo [su hermana] pelo como esto. l era
He was really very loveable. (Interview 8,
realmente muy adorable. (Entrevistan 8,
Varanasi, 11/16/90, pp. 11-12.) 79. If M,
Varanasi, el 16/11/90, pps 11-12.) 79. Si M, en
indeed, did use of the words violent shock, she efecto, hiciera el uso de las palabras choque
may have been referring to the experience of the violento, puede ella haberse referido a la
transmission of shakti, or divine energy, known experiencia de la transmisin de shakti, o energa
as shaktipt initiation, which is central to the
divina, conocida como shaktipt iniciacin, que
guru-disciple relationship, especially in the
es principal para la relacin de gur-discpulo,
tantric path.
sobre todo en el camino tantric.
80. The Laws of Manu 9.81, p. 342.
80. Las Leyes de Manu 9.81, p. 342.
81. Katherine Young, Hinduism, p. 75.
81. Katherine Young, "Hinduismo", p.
75.
82. Roy, Bengali Women, p. 91.
82. Roy, Mujeres bengales, p. 91.
83. Mukerji, From the Life of
83. Mukerji, De la Vida de mam
Anandamayi Ma, 1:16-17.
Anandamayi, 1:16-17.
84. Chandan, Svakriya Svarasamrita,
84. Chandan, Svakriya Svarasamrita,
3:20.
3:20.
85. Ibid., p. 86.
85. Ibd., p. 86.
86. See Anil Ganguli, Anandamayi Ma:
86. Ver a Anil Ganguli, mam de
The Mother Bliss-incarnate (Calcutta: Eureka, Anandamayi: La Madre encarnada por la
1983), pp. 32-33. The comparison between M Felicidad (Calcuta: Eureka, 1983), pps 32-33. La
and Bholanths relationship and that of
comparacin entre M y relacin Bholanths y
Ramakrishna and Sarada Dev is interesting
aquel de Ramakrishna y Sarada Dev es
because the spiritual biographies of Sarada
interesante porque las biografas espirituales de
Dev, such as that in Great Women of India
Sarada Dev, como esto en Grandes Mujeres de
(Mayavati, Almora: Advaita Ashram, 1953),
India (Mayavati, Almora: Ashram de Advaita,
reveal a similar story but with the genders
1953), revelan una historia similar, pero con los

reversed. Sarada Dev is married to the twenty- gneros invertidos. El Sarada Dev est casado
three-year-old Ramakrishna at the age of six in con Ramakrishna de veintitrs aos a la edad de
1859, but by the time she is ready to live with seis aos en 1859, pero cuando ella est lista
her husband at thirteen, he has become an
para vivir con su marido en trece, l se ha hecho
ecstatic sannysin, or celibate monk. In words sannysin extasiado, o monje clibe. En palabras
similar to Gangulis, which imply that Bholanth similares a Ganguli, que implican que Bholanth
eventually caught Ms state, it is said that
finalmente "agarr" el estado de M's, se dice
gradually her spirit caught fire from the contact que gradualmente su espritu prendi fuego del
of her saintly husband. In and through him, she contacto de su marido santo. En y por l, ella
felt a divine presence radiating purity and peace sinti que una presencia divina irradiaba la
(p. 479). Ramakrishna, meanwhile, leaves her to pureza y la paz (p. 479). Ramakrishna, mientras
pursue the spiritual life in Calcutta. At nineteen, tanto, la abandona para perseguir la vida
Sarada Dev travels to find her husband, and he espiritual en Calcuta. En diecinueve, Sarada el
asks her, Did you come here to drag me down Dev viaja para encontrar a su marido, y l le
to the worldly plane? She replies, No, why
pregunta, Vino usted aqu para arrastrarme al
should I pull you down? I am here to serve you avin mundano? Ella contesta, No, por qu
so that you may go ahead on your chosen path debera yo derribarle? Debo servirle aqu de
(p. 482). She served him until his death in 1886. modo que usted pueda seguir adelante en su
Of their marriage, it is said, Absolutely devoid camino elegido (p. 482). Ella le atendi hasta su
of anything sensual about it, this union of two muerte en 1886. De su matrimonio, es dicho,
immaculate souls in unfathomable love should Absolutamente carente de algo sensual sobre
have some other name. It was a novel kind of ello, esta unin de dos almas inmaculadas en el
wedlock in which both the partners were to
amor insondable debera tener algn otro
observe lifelong celibacy. It was a sacred union nombre. era una clase nueva del matrimonio
of two kindred souls (p. 476).
en el cual ambos los compaeros deban
observar el celibato de toda la vida. Era una
unin sagrada de dos almas del mismo tipo (p.
476).
87. Christopher Isherwood, Ramakrishna
87. Christopher Isherwood, Ramakrishna
and His Disciples (Hollywood, Calif.: Vedanta, y Sus Discpulos (Hollywood, California.:
1965), p. 89.
Vedanta, 1965), p. 89.
88. In a fascinating passage in Gurupriy
88. En un paso fascinante en Gurupriy
Devs account of M and Bholanths trip to Devs la cuenta de M y viaje Bholanths a
Mount Kailash, Didi says, By the grace of M Monte Kailash, Didi dice, Por la gracia de M y
and Bholanth we were traveling on this
Bholanth viajbamos en este camino pernicioso
pernicious path with such joy (Sri Sri M
con tal alegra (Sri Sri M nandamay, 5:37.).
nandamay, 5:37.). This is the only place I
Esto es el nico lugar encontr a cualquiera
encountered anyone putting Bholanth on a par poniendo Bholanth sobre una par con M en la
with M in dispensing grace.
distribucin de la gracia.
89. Chandan, Svakriya Svarasamrita,
89. Chandan, Svakriya Svarasamrita,
3:120. See chapter 2, pp. 75-76, Note that,
3:120. Ver el captulo 2, pps 75-76, Nota que,
according to one of Ms devotees who met her segn uno de devotos Ms que la encontraron
when she was eighteen in 1936, two years before cuando ella era dieciocho en 1936, dos aos
his death, Bholanth was uncomfortable with
antes de su muerte, Bholanth era incmodo con
Ms states of bhva. She reports, It was in
estados Ms de bhva. Ella hace un informe,
Simla. M was lost in singing the name. She had Estaba en Simla. M fue perdido en el canto del

so divine a look, just like a child. All was lost in nombre. Ella tena una mirada tan divina, justo
the krtan. She was totally absorbed. She was not como un nio. Todo fue perdido en el krtan.
herself. Bholanth scolded her, Control
Ella fue totalmente absorbida. Ella no era.
yourself! when she went too far. M said, I am Bholanth la reprendi, Contrlese! cuando
trying. What to do? (Interview 17, Kankhal, ella fue demasiado lejos. M dijo, Intento. Qu
11/27/90, p. 1.) Yet, another devotee reports that hacer? (Entrevistan 17, Kankhal, el 27/11/90,
Bholanth himself used to exhibit bhva in
p. 1.) An, otro devoto relata que Bholanth l
kirtan: I used to watch [Bholanth] in the
mismo sola exponer bhva en kirtan: Yo sola
krtan and when he was dancing, he used to be mirar [Bholanth] en el krtan y cuando l
like this. His feet were barely touching the
bailaba, l sola parecer a esto. Sus pies eran
ground, only his toes touched the ground.
apenas conmovedores la tierra, slo sus dedos
(Interview 32, Calcutta, 1/17/91, p. 7.) 90. Joshi, del pie tocaron la tierra. (Entrevistan 32,
M nandamay ll, p. 10.
Calcuta, el 17/01/91, p. 7.) 90. Joshi, M
nandamay ll, p. 10.
91. A. K. Datta Gupta, God as Love, in
91. A. K. Datta Gupta, Dios como
Mother as Seen by her Devotees, ed. by
Amor, en Madre como Visto por sus Devotos,
Gopinath Kaviraj (Varanasi: Shree Shree
editor por Gopinath Kaviraj (Varanasi: Sociedad
Anandamayee Charitable Society, 1976), p. 24. de Shree Shree Anandamayee Charitable, 1976),
Also, Bithika Mukerji, Sri nandamay M:
p. 24. Tambin, Bithika Mukerji, Sri
Divine Play of the Spiritual Journey, in World nandamay M: Juego Divino del Viaje
Spirituality, vol.6, Hindu Spirituality (New York:Espiritual, en Espiritualidad Mundial, volumen
Crossroad, 1989), p. 398, says that Bholanth
6, Espiritualidad hind (Nueva York:
watched amazed as his wife performed her
Encrucijada, 1989), p. 398, dice que Bholanth
practices.
mir asombrado ya que su esposa realiz sus
prcticas.
92. For example, Joshi, M nandamay
92. Por ejemplo, Joshi, M nandamay
ll, p. 10, says that Bholanth was greatly
ll, p. 10, dice que Bholanth estuvo
upset at observing frequent changes in the bhva enormemente disgustado en la observacin de
of Mtaji. 93. Alexander Lipski, The Life and cambios frecuentes del bhva de Mtaji. 93.
Teaching of Anandamayi Ma (Delhi: Motilal
Alexander Lipski, La Vida y Enseanza de
Banarsidass, 1977), pp. 11-12.
mam Anandamayi (Delhi: Motilal Banarsidass,
1977), pps 11-12.
94. Joshi, M nandamay ll, p. 11.
94. Joshi, M nandamay ll, p. 11.
95. Bhaiji, Mother as Revealed to Me, p.
95. Bhaiji, Madre como Revelado a M,
47.
p. 47.
96. Mukerji, From the Life of
96. Mukerji, De la Vida de Ananadamayi
Ananadamayi M, 1:27-28.
M, 1:27-28.
97. Preparation of food as a religious
97. La preparacin de la comida como un
duty is confirmed in The Perfect Bride, in
deber religioso es confirmada en La Novia
Tales of Ancient India, translated by J. A. B. van Perfecta, en Cuentos de India Antigua,
Buitenen (Chicago: University of Chicago Press, traducida por J. A. B. van Buitenen (Chicago: la
1958), pp. 157-160, in which a prince searches universidad de la Prensa de Chicago, 1958), pps
for a bride, challenging all the young women in 157-160, en que un prncipe busca a una novia,
the kingdom to prepare a complete meal from desafiando a todas las mujeres jvenes en el
two pounds of rice.
reino preparar una comida completa de dos
libras de arroz.

98. A.K. Datta Gupta, Sri Sri Ms Self98. A.K. Datta Gupta, Sri Sri Ms
Initiation, in nanda Vrt, vol. 28, no. 2, pp. Autoiniciacin, en nanda Vrt, volumen 28,
105-106.
nm. 2, pps 105-106.
99. In Bengali Women, pp, 138-139, Roy
99. En Mujeres bengales, pps, 138-139,
highlights a phenomenon in urban Bengal in
Roy destaca un fenmeno en Bengal urbano en
which a barren woman in a household with no el cual una mujer estril en una casa sin
small children to look after is encouraged to seek pequeos nios cuidar es animada a buscar la
initiation by a guru as nothing can be better for iniciacin por un gur como nada puede ser
a woman of her age to be preoccupied with.
mejor para una mujer de su edad para ser
Obviously Bholanth might have been looking preocupada por. Obviamente Bholanth podra
for a sanctioned institutional framework within haber buscado un marco institucional sancionado
which his wifes unusual activities could be
dentro del cual las actividades extraas de su
understood and controlled.
esposa podran ser entendidas y controladas.
100. The most vivid telling of the story
100. La narracin ms viva de la historia
of Ms svadiksh is by M herself in Guptas de Ms svadiksh es por M ella misma en el
nanda Vrt article, pp. 106-107. Joshi met M artculo Vrt nanda de Gupta, pps 106-107.
in 1933 and names Bholanth and Bhaiji as
Joshi encontr M en 1933 y llama Bholanth y
sources.
Bhaiji como fuentes.
101. Svadiksh is very rare in the Hindu
101. Svadiksh es muy raro en la
tradition, even for men. However, Paul Muller- tradicin hind, hasta para hombres. Sin
Ortega, in The Triadic Heart of Siva (Albany: embargo, Paul Muller-Ortega, en El Corazn
State University of New York, 1989), pp. 165- Triadic de Siva (Albania: la Universidad estatal
166, says that in Abhinavaguptas tradition of
de Nueva York, 1989), pps 165-166, dice que en
Kashmir Shaivism, self-initiation is considered la tradicin de Abhinavagupta de Cachemira
somewhat commonplace and that a
Shaivism, la autoiniciacin se considera algo
samsiddhika-guru, a spontaneously perfected
trivial y que un samsiddhika-gur, un profesor
teacher, was preferred because he or she was
espontneamente perfeccionado, fue preferido
thought to have been initiated directly by the
porque se pens que l o ella ha sido iniciado
Goddess. Likewise, Gopinath Kaviraj, in his
directamente por la Diosa. Igualmente, Gopinath
article Mother nandamay, in Mother as
Kaviraj, en su artculo "Mother nandamay," en
Seen by Her Devotees, p. 169, speaks of the
Madre como Visto por Sus Devotos, p. 169,
pratibha jnna, or self-generated wisdom,
habla de Pratibha jnna, o sabidura
mentioned in yogic and tantric literature, in
autogenerada, mencionada en yogic y literatura
which Divine Grace descends directly upon a
tantric, en la cual la Gracia Divina desciende
soul. However, it is usually considered essential directamente sobre un alma. Sin embargo, se
for a spiritual aspirant, however advanced, to
considera por lo general esencial para un
have a guru. Even Shri Krishna Chaitanya, the aspirante espiritual, sin embargo avanzado, para
famous sixteenth-century Bengali saint, who is tener un gur. Incluso se dice que Shri Krishna
considered the model of the intoxicated GodChaitanya, el santo bengal del siglo diecisis
man, or avatra, is said to have received mantra famoso, que se considera el modelo del Diosinitiation from his guru, Ishvra Puri. Although hombre ebrio, o avatra, ha recibido la
Ramakrishna Paramahamsa (1836-1886) studied iniciacin de mantra de su gur, Ishvra Puri.
with several gurus and was initiated by them into Aunque Ramakrishna Paramahamsa (1836different paths, The Gospel of Sri Ramakrishna, 1886) estudiado con varios gures y fuera
ed. Swami Nikhilananda (New York:
iniciado por ellos en caminos diferentes, El
Ramakrishna-Vivekananda Centre, 1984), p.
Evangelio de Sri Ramakrishna, el editor Swami

830, he relates a story of a kind of svadiksh. In Nikhilananda (Nueva York: Centro de

an account of the initial awakening of his
Ramakrishna-Vivekananda, 1984), p. 830, l
kundalin energy, which is equivalent to
relaciona una historia de una especie de
shaktipt initiation, or the descent of grace, he svadiksh. En una cuenta del despertamiento
says that in meditation when he was twenty-two inicial de su energa kundalin, que es
or twenty-three, he saw a twenty-two or twenty- equivalente a la iniciacin shaktipt, o el
three-year-old boy, exactly resembling me,
descenso de gracia, l dice que en la meditacin
enter his subtle body and travel his central
cuando l tena veintids aos o veintitrs, l vio
energy channel, touching each of his chakras, or unos veintids o muchacho de veintitrs aos,
energy centers with his tongue, thus awakening exactamente parecindose a m, entran su
them. This is the closest to the description of
cuerpo sutil y viajes su canal de energa central,
Ms svadksh that I could find in spiritual
tocando cada uno de sus chakras, o centros de
biographies of other prominent Hindu religious energa con su lengua, as despertndolos. Esto
figures. It is significant that this story comes
es el ms cercano a la descripcin de Ms
from the Bengali saint and reported avatra who svadksh que yo podra encontrar en biografas
precedes M in prominence in Bengal, as the
espirituales de otras cifras religiosas hindes
possibilities for hagiography are expanded with prominentes. Es significativo que esta historia
each new saint.
viene del santo bengal y relat avatra quin
precede a M en la prominencia en Bengal, ya
que las posibilidades para la hagiografa son
ampliadas con cada nuevo santo.
The fieldwork of Kathleen Erndl in
El trabajo de campo de Kathleen Erndl
Victory to the Mother: The Hindu Goddess of
en Victoria a la Madre: La Diosa hind de India
Northwest India in Myth, Ritual, and Symbol
Noroeste en Mito, Ritual, y Smbolo (Nueva
(New York: Oxford University Press, 1993)
York: Oxford University Press, 1993) demuestra
demonstrates that it is common for women
que es comn para mujeres consideradas ser
considered to be possessed by a particular form posedas por una forma particular de la Diosa no
of the Goddess to claim no human guru. In
para reclamar a ningn gur humano. En India
South India there are two different traditions: the del Sur hay dos tradiciones diferentes: la
tradition of the lineage of the guru, which is a tradicin del linaje del gur, que es un fenmeno
primarily high-caste phenomenon, and the
principalmente alto y de castas, y la tradicin de
tradition of goddess possession, which is a
la posesin de diosa, que es un fenmeno "casta
primarily-low-caste phenomenon. However, in principalmente baja". Sin embargo, en Bengal e
Bengal and Shkta northern India, these
India del norte Shkta, parece que estas
traditions seem to be merged, and a woman
tradiciones son combinadas, y se dice que una
possessed by the goddess is said to need no
mujer poseda por la diosa no necesita a ningn
human guru.
gur humano.
102. The Laws of Manu, V. v.55, p. 196.
102. Las Leyes de Manu, V. v.55, p. 196.
Vows are common among women all over India. Los votos son comunes entre mujeres por todas
The bhakti movement introduced the idea that partes de India. El movimiento bhakti introdujo
men and women could have a private,
la idea que hombres y mujeres podran tener una
unmediated relationship with God. For centuries relacin privada, no mediada con Dios. Durante
women have undertaken agreements between
siglos las mujeres han emprendido acuerdos
themselves and God, such as I will fast on
entre ellos y Dios, como Voy rpido el jueves
Thursday for the rest of my life if you will
para el resto de mi vida si usted proveer a mi
provide my son with a son. But Mary McGees hijo de un hijo. Pero Mary McGee Banquetear

Feasting and Fasting demonstrates that most

y Ayuno demuestra que la mayor parte de votos
vows are undertaken for the well-being of the son emprendidos para el bienestar de marido de
womans husband and children. Most women
la mujer y nios. La mayor parte de mujeres no
could not imagine taking a vow for their spiritual podan imaginar tomar un voto para su progreso
advancement. It would be almost unthinkable for espiritual. Sera casi impensable para una mujer
a married woman to take a three-year vow of
casada para tomar un voto de tres aos del
silence.
silencio.
103. Leslie, in The Perfect Wife, p. 253,
103. Leslie, en La Esposa Perfecta, p.
quotes Tryambaka, 21. v.8-9, as saying that the 253, cita a Tryambaka, de 21 aos. V.8-9,
gandharvas, or celestial maidens, gave woman diciendo que el gandharvas, o doncellas celestes,
the gift of shubhm giram, or a pure or
dio a mujer el regalo de shubhm giram, o una
auspicious voice, the implication being that she voz pura o prometedora, la implicacin que es
should use it.
esto ella debera usarlo.
104. Mukerji, From the Life of
104. Mukerji, De la Vida de mam
Anandamayi Ma, l:v.
Anandamayi, l:v.
105. A completely orthodox event.
105. Un acontecimiento completamente
ortodoxo.
106. Mukerji, ri Anandamayi Ma, p.
106. Mukerji, ri Anandamayi mam,
403.
p. 403.
107. Mukerji, From the Life of
107. Mukerji, De la Vida de mam
Anandamayi Ma, 1:85.
Anandamayi, 1:85.
108. See Leslie, The Perfect Wife, pp.
108. Ver a Leslie, La Esposa Perfecta,
239-240, for Tryambakas rulings on raised beds. pps 239-240, para los fallos de Tryambaka en
It is the custom in many parts of rural India
camas levantadas. Es la costumbre en muchas
today for the husband to sleep on a raised bed, partes de India rural hoy para el marido para
while the wife sleeps on a mat on the floor.
dormir en una cama levantada, mientras la
Renunciants in India pride themselves on
esposa duerme en una estera en el suelo.
sleeping on the ground with little or no bedding. Renunciants en India estn orgullosos ellos
One of Ms brahmachrins described how M mismos en dormir por la tierra con poca o
lovingly and teasingly weaned the girls close ninguna ropa de cama. Uno de Ms
to her from sleeping with thick mats and pillows brahmachrins describi como M tiernamente
and eventually convinced them that this
y burlonamente weaned las "muchachas" cerca
asceticism would help in their search for God. de ella de dormir con esteras gruesas y
almohadas y finalmente los convenci de que
este ascetismo ayudara en su bsqueda de Dios.
109. Mukerji, From the Life of
109. Mukerji, De la Vida de mam
Anandamayi Ma, p. 133.
Anandamayi, p. 133.
110. The significance of cooking for
110. El significado de cocinar para el
ones husband as part of the dharma of the
marido de alguien como la parte del dharma de
Hindu wife is underlined by Roy in Bengali
la esposa hind es subrayado por Roy en
Women, p. 96: In Bengal, and perhaps all over Mujeres bengales, p. 96: En Bengal, y quizs
India, feeding is the principal technique of
por todas partes de India, la alimentacin es la
women, no matter what age they might be, to
tcnica principal de mujeres, pase lo que pase
show affection and love to their men. Food is
edad que ellos podran ser, para mostrar el afecto
also used as the means to show the withdrawal y el amor a sus hombres. La comida tambin es
of love. 111. Mukerji, From the Life of
usada como los medios de mostrar la retirada de

Anandamayi Ma, 1:135.

amor. 111. Mukerji, De la Vida de mam

Anandamayi, 1:135.
112. Ibid., 2:9.
112. Ibd., 2:9.
113. Ibid., p. 32.
113. Ibd., p. 32.
114. Ibid., p. 31.
114. Ibd., p. 31.
115. Ibid., pp. 43-45. Akhandananda was
115. Ibd., pps 43-45. Akhandananda era
the name of one of the Ramakrishna monks who el nombre de uno de los monjes de Ramakrishna
became the third president of the order in 1934. que se hicieron el tercer presidente del pedido en
1934.
116. Ibid. pp. 86-135 for an account of
116. Ibd. pps 86-135 para una cuenta de
this pilgrimage to Tibet, based on Gurupriya
esta peregrinacin por Tbet, basado en diario
Devs journal.
Gurupriya Devs.
117. Ibid., pp. 143-145, includes a
117. Ibd., pps 143-145, incluye un
moving journal entry of confession and apology asiento de diario mvil de confesin y apologa
written by Bhaiji to his wife after he left home to escrita por Bhaiji a su esposa despus de que l
join M as a renunciant.
se march a casa para afiliarse a M como un
renunciant.
118. Dev, Sri Sri M nandamay, 5:91.
118. Dev, Sri Sri M nandamay, 5:91.
119. Ibid., pp. 91-93.
119. Ibd., pps 91-93.
120. Mukerji, From the Life of
120. Mukerji, De la Vida de mam
Anandamayi Ma, 2:146.
Anandamayi, 2:146.
121. Ibid., p. 161.
121. Ibd., p. 161.
122. Joshi, M nandamay ll, p. 91.
122. Joshi, M nandamay ll, p. 91.
123. Interview 30, Calcutta, 1/15/91, p.
123. Entreviste 30, Calcuta, el 15/01/91,
20.
p. 20.
124. Ibid., pp. 89-90.
124. Ibd., pps 89-90.
125. Mukerji, From the Life of
125. Mukerji, De la Vida de mam
Anandamayi Ma, 2:164-165.
Anandamayi, 2:164-165.
126. Ibid. p. 166.
126. Ibd. p. 166.
127. Joshi, M nandamay ll, pp. 91127. Joshi, M nandamay ll, pps 9192.
92.
128. Mukerji, From the Life of
128. Mukerji, De la Vida de mam
Anandamayi Ma, 1:136-137.
Anandamayi, 1:136-137.
129. Of the ten devotees I interviewed
129. De los diez devotos entrevist quin
who knew M while Bholanth was alive, five saba M mientras Bholanth estaba vivo, cinco
initiated a conversation about him in which they inici una conversacin sobre l en el cual ellos
communicated the great affection in which he comunicaron el gran afecto en el cual l fue
was held. They reported that he was much loved sostenido. Ellos relataron que l fue muy amado
by children and devotees alike. Swami
por nios y devotos igualmente. Swami
Samatananda described his father as a disciple of Samatananda describi a su padre como un
Bholanth, which presumes a guru role on
discpulo de Bholanth, que supone un papel de
Bholanths part (Interview 30, Calcutta,
gur en la parte Bholanths (Entreviste 30,
1/15/91, p. 10). Swami Krishnananda speaks of Calcuta, el 15/01/91, p. 10). Swami
Bholanth s early role as his guru (Interview 15, Krishnananda habla de Bholanth s papel
Kankhal, 11/30/90, p. l).Yet, nothing has been temprano de su gur (Entreviste 15, Kankhal, el

written about Bholanth s life or teachings.

30/11/90, p. l).Yet, nada ha sido escrito sobre

Bholanth s vida o enseanzas.
130. Lipski, Life and Teaching of
130. Lipski, Vida y Enseanza de mam
Anandamayi Ma, p. 7.
Anandamayi, p. 7.
131. Leslie, in The Perfect Wife, pp. 324131. Leslie, en La Esposa Perfecta, pps
325, discusses precedents in which women, such 324-325, habla de precedentes en los cuales las
as the medieval saint-poet Mirbi, flaunt
mujeres, como el poeta santo medieval Mirbi,
orthodox norms, arguing that their gurus guru- alardean normas ortodoxas, sosteniendo que el
that is, God-told them to do it.
gur de su gur - es decir Dicho por Dios ellos
para hacerlo.
132. Mukerji, From the Life of
132. Mukerji, De la Vida de mam
Anandamayi Ma, 1:160.
Anandamayi, 1:160.
133. Interview 15, Kankhal, 11/30/90, p.
133. Entreviste 15, Kankhal, el 30/11/90,
4.
p. 4.
134. Mukerji, From the Life of
134. Mukerji, De la Vida de mam
Anandamayi Ma, 1:16.
Anandamayi, 1:16.
135. Traditional Hindu society dictated
135. La sociedad hind tradicional dict
that women wear their hair braided or held up. que las mujeres llevan su pelo trenzado o
Women with loose hair were considered
sostenido. Las mujeres con el pelo suelto fueron
dangerous influences. But this requirement may consideradas influencias peligrosas. Pero este
be more universal. In Dreamtime: Concerning requisito puede ser ms universal. En
the Boundary between Wilderness and
Dreamtime: Acerca Del Lmite entre Pramo y
Civilization (Cambridge: Basil Blackwell, 1991), Civilizacin (Cambridge: Basil Blackwell,
anthropologist Hans Peter Duerr remarks, It
1991), el antroplogo Hans Peter Duerr comenta,
appears that at all times and in a number of
Parece que siempre y en varias sociedades
different societies, long and especially loose and diferentes, el pelo largo y sobre todo suelto y
unkempt hair was taken to be a sign that the
descuidado fue tomado para ser un signo que la
respective woman, as a sociologist would put it, mujer respectiva, como un socilogo dira, se ha
has extricated herself from social control, or at desenredado del control social, o al menos era
least was less subject to the pressures of social menos sujeta a las presiones de la convencin
convention than others (p. 59).
social que otros (p. 59).
136. Dev, Sri Sri M Anandamayi, 3:90.
136. Dev, Sri Sri M Anandamayi, 3:90.
137. Ibid. p. 93.
137. Ibd. p. 93.
138. Carolyn G. Heilbrun. Writing a
138. Carolyn G. Heilbrun. La escritura
Womans Life (New York: W. W Norton, 1988), de la Vida de una Mujer (Nueva York: W. W
p. 48.
Norton, 1988), p. 48.
139. See, for example, section 3 of The
139. Ver, por ejemplo, el artculo 3 de
Social Psychology of the World Religions in H. La Psicologa Social de las Religiones
H. Gerth and C. Wright Mill, trans, and eds.,
Mundiales en Molino de C. Wright y H. H.
From Max Weber: Essays on Sociology (New
Gerth, transaccin, y editores, De Max Weber:
York: Oxford University Press, 1946), 297ff.
Ensayos sobre Sociologa (Nueva York: Oxford
University Press, 1946), 297ff.
140. LynnTeskey Denton, Female
140. LynnTeskey Denton, Ascetismo
Asceticism in Varanasi: A Sociological Outline, femenino en Varanasi: Un Contorno
Unpublished paper, p. 44. Sarada Devs (1853- Sociolgico, papel Indito, p. 44. Sarada
1920) story would have been well known when Devs (1853-1920) la historia habra sido

Ms life in progress was being documented,

beginning with Gurupriy Devs journals,
written in 1926 and published in 1942.

conocida cuando la vida Ms en el progreso

estaba siendo documentada, comenzando con
diarios Gurupriy Devs, escritos en 1926 y
public en 1942.
141. This tension and the scholarly
141. Esta tensin y el debate de
debate it has provoked is beautifully described estudiante que esto ha provocado son
by Patrick Olivelle in his introduction to
maravillosamente descritos por Patrick Olivelle
Samnysa Upanisads: Hindu Scriptures on
en su introduccin a Samnysa Upanisads:
Asceticism and Renunciation (New York: Oxford Escrituras hindes en Ascetismo y Renuncia
University Press, 1992), pp. 19-78.
(Nueva York: Oxford University Press, 1992),
pps 19-78.
142. David Lorenzen, The Life of
142. David Lorenzen, La Vida de
Sankarcrya in The Biographical Process:
Sankarcrya en El Proceso Biogrfico:
Studies in the History and Psychology of
Estudios en la Historia y Psicologa de Religin,
Religion, Frank Reynolds and Donald Capps,
Frank Reynolds y Donald Capps, editores (Pars:
eds. (Paris: Mouton, 1976), p. 104. In a
Mouton, 1976), p. 104. En una paralela
contemporary parallel, the recent successors of contempornea, los sucesores recientes de cuatro
the four Shankarcryas, the heads of the
Shankarcryas, los jefes de las escuelas
regional schools of Advaita Vednta, have begun regionales de Advaita Vednta, han comenzado a
to be chosen as boys, in a way that is similar to ser elegidos como muchachos, en un camino que
the selection of the high lamas of the Tibetan
es similar a la seleccin de los lamas altos de la
Buddhist tradition. Because of the youth of the tradicin budista tibetana. A causa de la juventud
gurus-to-be, a concession to the mother-child
del futuro por los gures, una concesin a la
connection has been made in which the mother conexin de madre-nio ha sido hecha en que a
is allowed to live in the entourage of the new
la madre le permiten vivir en el squito de nuevo
Shankarcrya, tempering the break with
Shankarcrya, atenuando la ruptura con la
worldly life characteristic of sannysa initiation. caracterstica de vida mundana de la iniciacin
It is a reversal that Ms mother, Didim, though sannysa. Es una inversin que la madre Ms,
a sannysini later in her life, continued to be part Didim, aunque un sannysini ms tarde en su
of Ms entourage until her death.
vida, sigui siendo la parte del squito Ms
hasta su muerte.
143. Dev, Sri Sri M nandamay,
143. Dev, Sri Sri M nandamay,
2:147.
2:147.
144. Mukerji, From the Life of
144. Mukerji, De la Vida de mam
Anandamayi Ma, p. 89.
Anandamayi, p. 89.
145. Gupta, nanda Vrt, vol. 28, no. 2,
145. Gupta, nanda Vrt, volumen 28,
pp. 105-106. It is not clear why devotees have nm. 2, pps 105-106. No est claro por qu los
chosen to deemphasize Bholanth s Shkta
devotos han elegido a deemphasize Bholanth s
roots. It may reflect an attempt to domesticate Shkta races. Esto puede reflejar una tentativa
M through a Vaishnavafication of her story. de domesticar M por un Vaishnavafication de
Walter Neevil, The Transformation of Sri
su historia. Walter Neevil, La Transformacin
Ramakrishna, in Hinduism: New Essays in the de Sri Ramakrishna, en Hinduismo: Nuevos
History of Religions, ed. Bardwell Smith
Ensayos en la Historia de Religiones, el editor
(Leiden: Brill, 1976), pp. 53-97, maintains that Bardwell Smith (Leiden: el Rodaballo menor,
biographers of Ramakrishna made an effort to 1976), pps 53-97, mantiene que los bigrafos de
domesticate his charisma by deemphasizing his Ramakrishna hicieron un esfuerzo de domesticar

Shkta and tantric background and practice,

su carisma por deemphasizing su Shkta y fondo
which included ecstatic, even mad episodes, not tantric y prctica, que incluy episodios
dissimilar from Ms, as well as study with a
extasiados, hasta locos, no distintos de Ms, as
female tantric guru. This process, begun by his como estudio con un gur tantric de sexo
foremost disciple, Vivekananda, was aimed at femenino. Este proceso, comenzado por su
presenting Ramakrishna as a more
discpulo principal, Vivekananda, fue apuntado a
conventionally acceptable Advaita Vedantin than la presentacin de Ramakrishna como Advaita
a God-intoxicated devotee of the Goddess.
ms convencionalmente aceptable Vedantin que
un devoto Intoxicado por Dios de la Diosa.
146. The works of these four women
146. Los trabajos de estos cuatro eruditos
scholars illuminate the subject of alternative
de mujeres iluminan el sujeto de paradigmas
paradigms for women. Prior to their work,
alternativos para mujeres. Antes de su trabajo,
scholars had focused on only male ascetic orders los eruditos se haban concentrado en pedidos
within the Hindu tradition. Sanjukta Guptas,
ascticos slo masculinos dentro de la tradicin
Women in the Sakta/Saiva Ethos in Roles and hind. Sanjukta Gupta, Mujeres en la Moral
Rituals for Hindu Women, Julia Leslie, ed.
Sakta/Saiva en Papeles y Rituales para
(Rutherford, N.J.: Fairleigh Dickinson
Mujeres hindes, Julia Leslie, editor
University Press, 1991), p. 9, discusses the
(Rutherford, N.J.: editorial universitaria de
Shkta paradigm as it provides alternatives for Fairleigh Dickinson, 1991), p. 9, habla del
women to orthodox strdharma. Catherine Ojha, paradigma Shkta ya que proporciona
Feminine Asceticism in Hinduism: Its Tradition alternativas a mujeres a strdharma ortodoxo.
and Present Condition, Man in India, vol. 61, Catherine Ojha, Ascetismo femenino en
no. 3, 1981 pp. 254-285; and Lynn Teskey
Hinduismo: Su Tradicin y Condicin actual,
Denton, Varieties of Hindu Female Asceticism Hombre en India, volumen 61, pps nm. 3, 1981
in Roles and Rituals for Hindu Women, discuss 254-285; y Lynn Teskey Denton, Las
their fieldwork among female ascetics and gurus variedades del Ascetismo Femenino hind en
in Varanasi, including the ashram of
Papeles y Rituales para Mujeres hindes, habla
nandamay M, and highlight many important de su trabajo de campo entre ascetas de sexo
aspects of the challenge of alternative paradigms femenino y gures en Varanasi, incluso el
to strdharma. June McDaniel, The Madness of ashram de nandamay M, y destaca muchos
the Saints: Ecstatic Religion in Bengal (Chicago: aspectos importantes del desafo de paradigmas
University of Chicago Press, 1989), focuses on alternativos a strdharma. June McDaniel, La
ecstatic holy men and women of Bengal. In the Locura de los Santos: Religin Extasiada en
course of her fieldwork in Bengal, she had no Bengal (Chicago: la universidad de la Prensa de
trouble finding people to refer her to Shkta holy Chicago, 1989), se concentra en hombres y
women or gurus, while it was virtually
mujeres santos extasiados de Bengal. En el curso
impossible to find a Vaishnava holy woman.
de su trabajo de campo en Bengal, ella no tena
When she would inquire, the general response ningn problema encontrando a la gente
of Vaishnava practitioners was a look of
mandndola a mujeres santas Shkta o gures,
amazement, followed by, A holy woman
mientras era prcticamente imposible encontrar
(sdhik)? Why would you want to speak to one Vaishnava mujer santa. Cundo ella preguntara,
of them? Look at all the holy men here.They are la respuesta general de practicantes de
much better to speak with (p. 192 ff.).
Vaishnava era una mirada de asombro, seguido
de, Una mujer santa (sdhik)? Por qu
querra usted hablar a uno de ellos? Mirada a
todos los hombres santos aqu. Ellos son mucho

mejores para hablar con (p. 192 sigs).

147. See Miranda Shaws Passionate
147. Ver Englightenment apasionado de
Englightenment: Women in Tantric Buddhism
Miranda Shaw: Mujeres en budismo Tantric
(Princeton, N.J.: Princeton University Press,
(Princeton, N.J.: editorial universitaria de
1994) for a discussion of woman gurus within Princeton, 1994) para una discusin de gures de
the tantric Buddhist context. Madhu Khanna is mujer dentro del contexto budista tantric. El
presently working on a book on female Shkta Madhu Khanna trabaja actualmente en un libro
guru lineages.
sobre linajes de gur Shkta femeninos.
148. Joshi, M nandamay ll, p. 11.
148. Joshi, M nandamay ll, p. 11.
149. Catherine Ojha, Feminine
149. Catherine Ojha, Ascetismo
Asceticism in Hinduism p. 262.
femenino en Hinduismo p. 262.
150. Ibid, p. 271.
150. Ibd, p. 271.
151. Lynn Teskey Denton, personal
151. Lynn Teskey Denton, comunicacin
communication, May 11, 1988.
personal, el 11 de mayo de 1988.
152. See Kathleen Erndl, Victory to the
152. Ver a Kathleen Erndl, Victoria a la
Mother and Worshiping the Goddess: Womens Madre y Adorar a la Diosa: Papeles de Mando
Leadership Roles in the Cult of Sernvli, in Femeninos en el Culto de Sernvli, en Ritos
Womens Rites, Womens Desires, Mary McGee, Femeninos, Deseos Femeninos, Mary McGee,
ed., forthcoming, which highlights the mts.
editor, prximo, que destaca el mts.
153. Kathleen Erndl, Worshiping the
153. Kathleen Erndl, Adorando a la
Goddess: Womens Bhajan Groups in the Cult of Diosa: Womens Bhajan Groups en el Culto de
Sernvli, paper presented to the Conference on Sernvli, informe hecho a la Conferencia
Womens Rites at the Center for the Study of
sobre Ritos Femeninos en el Centro del Estudio
World Religion, Harvard University, April 1988, de Religin Mundial, Universidad de Harvard,
p. 6.
abril de 1988, p. 6.
154. Ibid., p. 8.
154. Ibd., p. 8.
155. Kathleen Erndl, Victory to the
155. Kathleen Erndl, Victoria a la Madre,
Mother, p. 115.
p. 115.
156. June McDaniel, Madness of the
156. June McDaniel, Locura de los
Saints, pp. 215-228.
Santos, pps 215-228.
157. John Stratton Hawley, Mrbi as
157. John Stratton Hawley, Mrbi
Wife and Yogi, a paper delivered at the
como Esposa y Yogui, un papel entreg en la
Conference on Ascetics and Asceticism,
Conferencia sobre Ascetas y Ascetismo,
University of Florida, Gainesville, February
universidad de Florida, Gainesville, febrero de
1988.
1988.
158. Ibid., p. 8.
158. Ibd., p. 8.
159. According to Shkta mythology,
159. Segn la mitologa Shkta, Kl, o
Kl, or Shakti, the divine feminine principle, is Shakti, el principio femenino divino, a menudo
often pictured as standing on top of Shiva, the es imaginado como estando de pie encima de
divine male principle and her husband.
Shiva, el principio masculino divino y su
marido.
160. Mukerji, From the Life of
160. Mukerji, De la Vida de mam
Anandamayi Ma, 1:118-123.
Anandamayi, 1:118-123.
161. Joshi, M nandamay ll, p. 92.
161. Joshi, M nandamay ll, p. 92.
162. Satsang Tape no. 22, Banaras, May
162. Cinta de Satsang nm. 22, Banaras,

1968, pp. 14-17. One of the Sanskrit words for mayo de 1968, pps 14-17. Una de las palabras
husband is bearer or supporter, bhartri, from Snscritas para "el marido" es el portador o el
the root bhr,r to bear. To the extent that
partidario, bhartri, de la raz bhr, llevar.
dharmashstra texts emphasize the importance Hasta el punto de que los textos dharmashstra
of the husband as protector who takes over from enfatizan la importancia del marido como el
his wifes father the task of her protection, M is protector que asume del padre de su esposa la
admitting that Bholanth was, indeed, her
tarea de su proteccin, M confiesa que
husband.
Bholanth era, en efecto, su marido.

Chapter Four

Captulo Cuatro

1. Paramahamsa Yogananda,
1. Paramahamsa Yogananda,
Autobiography of a Yogi (Bombay: Jaico, 1990), Autobiografa de un Yogui (Bombay: Jaico,
p. 448.
1990), p. 448.
2. For a classic description of a
2. Para una descripcin clsica del viaje
Westerners journey around India in early 1930 de un Habitante del oeste alrededor de India a
from one holy person to another, see Paul
principios de 1930 de una persona santa al otro,
Bruntons A Search in Secret India (Bombay: B. ver a Paul Brunton Una Bsqueda en el Secreto
I. Publications, 1989).
India (Bombay: B. Yo. Publicaciones, 1989).
3. See Richard Kieckhefer and George
3. Ver a Richard Kieckhefer y George
Bond, eds. Sainthood: Its Manifestations in
Bond, Santidad de editores: Sus Manifestaciones
World Religions (Berkeley: University of
en Religiones Mundiales (Berkeley: universidad
California Press, 1988); and John S. Hawley, ed., de Prensa de California, 1988); y John S.
Saints and Virtues (Berkeley: University of
Hawley, editor, Santos y Virtudes (Berkeley:
California Press, 1987). Carol Flinders
universidad de Prensa de California, 1987). La
Enduring Grace (San Francisco: Harper, 1993) Gracia Duradera de Carol Flinders (San
offers profiles of women saints, as do S.
Francisco: Harper, 1993) ofrece perfiles de
Ghanananda and J. S. Wallace, eds., Women
santos de mujeres, como haga a S. Ghanananda y
Saints East and West (Hollywood, Calif:
J. S. Wallace, editores, Santos de Mujeres al este
Vedanta, 1979).
y Oeste (Hollywood, California: Vedanta, 1979).
4. Kieckhefer, Introduction to Kieckhefer
4. Kieckhefer, Introduccin a Kieckhefer
and Bond, eds., Sainthood, p. viii.
y Bond, editores, Santidad, p. viii.
5. Hawley, ed., Saints and Virtues, p. xii.
5. Hawley, editor, Santos y Virtudes, p.
xii.
6. Ibid., p. xvi.
6. Ibd., p. xvi.
7. Ibid., pp. xii-xxiv.
7. Ibd., pps xii-xxiv.
8. Ibid., p. xvii.
8. Ibd., p. xvii.
9. Diana Eck, Daran: Seeing the Divine
9. Diana Eck, Daran: Viendo la Imagen
Image in India (Chambersburg, Pa.: Anima,
Divina en India (Chambersburg, Pensilvania:
1981), p. 52.
Anima, 1981), p. 52.
10. Scholarly work on Hindu saints
10. El trabajo de estudiante de santos
includes works devoted to the lives and
hindes incluye trabajos dedicados a las vidas y
philosophies of particular saints; studies on
las filosofas de los santos particulares; estudios
Hindu asceticism and the category of sdhu; and de ascetismo hind y la categora de sdhu; y
studies on the phenomenon of Hindu sainthood. estudios del fenmeno de santidad hind. Del
Of particular interest in the first category is
particular inters en la primera categora es

William Jackson, A Life Becomes a Legend: Guillermo Jackson, Una Vida Se hace una
Sri Tygarja as Exemplar, Journal of the
Leyenda: Sri Tygarja como Ejemplo, Diario
American Academy of Religion 40, no. 4, (1992): de la Academia americana de Religin 40, nm.
717-736; Walter Neevil The Transformation of 4, (1992): 717-736; Walter Neevil La
Sri Ramakrishna, in Hinduism: New Essays in Transformacin de Sri Ramakrishna, en
the History of Religions, Bardwell Smith, ed.
Hinduismo: Nuevos Ensayos en la Historia de
(Leiden: Brill, 1976); and Edward Dimock,
Religiones, Bardwell Smith, editor (Leiden:
Religious Biography in India: The Nectar of Rodaballo menor, 1976); y Edward Dimock,
the Acts of Caitanya, in The Biographical
Biografa religiosa en India: El Nctar de las
Process: Studies in the History and Psychology Acciones de Caitanya, en El Proceso
of Religion, Frank Reynolds and Donald Capps, Biogrfico: Estudios en la Historia y Psicologa
eds. (Paris: Mouton, 1976), pp. 109-117. On the de Religin, Frank Reynolds y Donald Capps,
institution of Hindu asceticism, see G. S.
editores (Pars: Mouton, 1976), pps 109-117. En
Ghurye, Indian Sadhus (Bombay: Popular
la institucin del ascetismo hind, ver a G. S.
Prakashan,1964); B. D. Tripati, Sadhus of India Ghurye, Sadhus indio (Bombay: Prakashan
(Bombay: Popular Prakashan, 1978); M. G.
popular, 1964); B. D. Tripati, Sadhus de India
Bhagat, Ancient Indian Asceticism (New Delhi: (Bombay: Prakashan popular, 1978); M. G.
Munishiram Manoharlal, 1976); Patrick Olivelle, Bhagat, Ascetismo indio Antiguo (Nueva Delhi:
Samnysa Upanisads: Hindu Scriptures on
Munishiram Manoharlal, 1976); Patrick Olivelle,
Asceticism and Renunciation (New York: Oxford Samnysa Upanisads: Escrituras hindes en
University Press, 1992) and his translation of an Ascetismo y Renuncia (Nueva York: Oxford
eleventh-century text on asceticism,
University Press, 1992) y su traduccin de un
VsudevsramaYatidharmapraksa :A Treatise texto del undcimo siglo en ascetismo,
on World Renunciation (Leiden: Brill, 1976);
VsudevsramaYatidharmapraksa:A Tratado
LiseVails doctoral dissertation on her fieldwork sobre Renuncia Mundial (Leiden: Rodaballo
in Karnataka, Renunciation, Love and Power in menor, 1976); la tesis de LiseVail en su trabajo
Hindu Monastic Life (University of
de campo en Karnataka, Renuncia, Amor y
Pennsylvania, 1987); and the works on female Poder en Vida Monstica hind (universidad de
asceticism in the Bibliography by Ojha, Denton, Pensilvania, 1987); y los trabajos de ascetismo
and Sanjukta Gupta. Important studies of the
femenino en la Bibliografa por Ojha, Denton, y
phenomenon of Hindu sainthood include
Sanjukta Gupta. Los estudios importantes del
Lawrence Babb, Redemptive Encounters: Three fenmeno de la santidad hind incluyen a
Modern Styles in the Hindu Tradition (Berkeley: Lawrence Babb, Encuentros Redentores: Tres
University of California Press, 1986); June
Estilos Modernos en la Tradicin hind
McDaniel, The Madness of the Saints: Ecstatic (Berkeley: universidad de Prensa de California,
Religion in Bengal (Chicago: University of
1986); June McDaniel, La Locura de los Santos:
Chicago Press, 1989); Kirin Narayan,
Religin extasiada en Bengal (Chicago:
Storytellers, Saints, and Scoundrels
universidad de Prensa de Chicago, 1989); Kirin
(Philadelphia: University of Pennsylvania Press, Narayan, Cuentistas, Santos, y Sinvergenzas
1989); and John S. Hawley and Mark
(Filadelfia: universidad de Prensa de
Juergensmeyer, eds. Song of the Saints of India Pensilvania, 1989); y John S. Hawley y Mark
(New York: Oxford University Press, 1988).
Juergensmeyer, Cancin de editores de los
Santos de India (Nueva York: Oxford University
Press, 1988).
11. See Swami Abhishiktananda, The
11. Ver Swami Abhishiktananda, La
Further Shore (Delhi: ISPCK, 1975), pp. 3-16, Orilla Adicional (Delhi: ISPCK, 1975), pps 3-

for a list of the qualifications of a sannysin. See 16, para una lista de las calificaciones de un
Jackson, A Life Becomes a Legend, pp. 726- sannysin. Ver a Jackson, Una Vida Se hace
732; and Phyllis Granoff, Holy Warriors: A
una Leyenda, pps 726-732; y Phyllis Granoff,
Preliminary Study of Some Biographies of
Guerreros Santos: Un Estudio Preliminar de
Saints and Kings in the Classical Indian
Algunas Biografas de Santos y Reyes en la
Tradition, Journal of Indian Philosophy 12
Tradicin india Clsica, Diario de Filosofa
(1984): 291, for two different descriptions of
india 12 (1984): 291, para dos descripciones
common motifs in a Hindu saints life.
diferentes de adornos comunes en la vida de un
santo hind.
12. Lawrence Babb, Sathya Sai Babas
12. Lawrence Babb, el Juego Santo de
Saintly Play, in Saints and Virtues, John S.
Sathya Sai Baba, en Santos y Virtudes, John S.
Hawley, ed. (Berkeley: University of California Hawley, editor (Berkeley: universidad de Prensa
Press, 1988), p. 169. Babb, like Jackson and
de California, 1988), p. 169. Babb, como
Granoff, does not question the use of the term Jackson y Granoff, no pone el uso en duda del
saint. 13. We will use the term bhva to define trmino "santo". 13. Usaremos el trmino bhva
an ecstatic state of divine absorption, as is most para definir un estado extasiado de la absorcin
common in Bengal. In a Marathi context, an
divina, como es ms comn en Bengal. En un
ecstatic state of divine absorption might be
contexto de Marathi, podra llamarse un estado
called samdhi with accompanying kriys or
extasiado de la absorcin divina samdhi con el
yogic movements. In Vaishnava theology, bhva acompaamiento kriys o movimientos yogic.
usually refers to the four (and sometimes five) En la teologa Vaishnava, bhva por lo general
classical devotional attitudes toward God: the manda a los cuatro (y a veces cinco) actitudes
attitude of a servant toward master (dsyd), the piadosas clsicas hacia Dios: la actitud de un
attitude of friendship (sakhya), the attitude of a criado hacia maestro (dsyd), la actitud de
mother toward her child (vtsalya), and the
amistad (sakhya), la actitud de una madre hacia
attitude of a lover toward his or her beloved
su nio (vtsalya), y la actitud de un amante
(madhurya).
hacia su querido (madhurya).
14. McDaniel, The Madness of the
14. McDaniel, La Locura de los Santos,
Saints, p. 6.
p. 6.
15. Charles Keyes in his introduction to
15. Charles Keyes en su introduccin a
Charisma and Sacred Biography, ed. Michael Carisma y Biografa Sagrada, el editor Michael
Williams (Journal of the American Academy of Williams (Diario de la Academia americana de
Religion, 48, nos. 3 and 4 [1982]: 1-2), says that Religin, 48, nm. 3 y 4 [1982]: 1-2), dice que
individuals can be said to be charismatic if they puede decirse que individuos son carismticos si
are deemed by their fellow men to have an
ellos son juzgados por sus prjimos tener una
especially close relationship with the sacred
sobre todo estrecha relacin con el sagrado
because they have assimilated some of their
porque ellos han asimilado algunas de sus
actions-either on particular occasions or on a
acciones - en ocasiones particulares o en una
regular basis-to models that are recognized as base regular - a modelos que son reconocidos
sacred signs. In the Hindu context, people who como signos sagrados. En el contexto hind, la
exhibit the sacred sign of bhva, or spiritual
gente que expone la seal sagrada de bhva, o
ecstasy, are considered charismatic.
xtasis espiritual, se considera carismtica.
16. Lalleswaris poems and life story can
16. Los poemas de Lalleswari y la
be found in B. N. Paramoos Ascent of Self: A historia de la vida pueden ser encontrados en la
Reinterpretation of the Mystical Poetry of Lalla- Subida del paramugido de B. N. de M: Una
Ded (Delhi: Motilal Banarsidass, 1978).
Reinterpretacin de la Poesa Mstica de Lalla-

Ded (Delhi: Motilal Banarsidass, 1978).

17. El estado Intoxicado por Dios de Shri
Ramakrishna es bien documentado. Ver, por
ejemplo, Swami Nikhilananda, transaccin, El
Evangelio de Sri Ramakrishna (Nueva York:
Ramakrishna-Vivekanand Center, 1984); y
Christopher Isherwood, Ramakrishna y Sus
Discpulos (Hollywood, California: Vedanta,
1965).
18. In the Ramakrishna material, bhva
18. En el material de Ramakrishna, el
is used to describe his states of ecstasy. See The bhva es usado para describir sus estados del
Gospel of Ramakrishna, Swami Nikhilananda, xtasis. Ver El Evangelio de Ramakrishna,
trans., p. 78.
Swami Nikhilananda, transaccin, p. 78.
19. In The Madness of the Saints,
19. En La Locura de los Santos,
McDaniel notes that many saints of Bengal were McDaniel nota que muchos santos de Bengal
known for their contagious states of bhva. For eran conocidos por sus estados contagiosos de
example, disciples of the nineteenth-century
bhva. Por ejemplo, los discpulos de los
Bengali Vaishnava saint, Vijayakrishna
bengales del siglo diecinueve el santo de
Gosvamin, describe themselves as dancing in Vaishnava, Vijayakrishna Gosvamin, se describe
the waves of his bhva, which became like a
como bailando en las ondas de su bhva, que se
sky-high typhoon (p. 66) and report that
hizo como un 'por las nubes tifn (p. 66) e
conservative visitors would find themselves
informe que los invitados conservadores se
dancing in ecstasy with Vijayakrishna.
encontraran bailando en el xtasis con
Arcanpuri M, a present-day guru of an ashram Vijayakrishna. El Arcanpuri M, un gur actual
in Calcutta, talks about the contagious state of de un ashram en Calcuta, habla del estado
her guru, Satynanda: Thkur [Satynanda]
contagioso de su gur, Satynanda: El Thkur
would spend all day in bhva, and I became [Satynanda] gastara todo el da en bhva, y
completely lost in Thkur. I, too, began to fall me hice completamente perdido en Thkur.
into bhva (McDaniel, The Madness of the
Tambin, comenc a caer a bhva (McDaniel,
Saints, p. 210).
La Locura de los Santos, p. 210).
20. Shashibhusan Das Gupta, Obscure
20. Shashibhusan Das Gupta,
Religious Cults (Calcutta: Firma KLM, 1976), p. Obscurezca Cultos Religiosos (Calcuta: Firma
211.
KLM, 1976), p. 211.
21. According to Charles Keyes, in his
21. Segn Charles Keyes, en su
introduction to Charisma and Sacred Biography introduccin a Carisma y Biografa Sagrada
(Michael Williams, ed.), pp. 1-18, there are three (Michael Williams, editor), pps 1-18, hay tres
signs of charisma: conquest of death,
seales del carisma: conquista de muerte,
performance of miracles, and gnosis. Keyes
rendimiento de milagros, y gnosis. Keyes
maintains that gnosis, the knowledge that
mantiene que gnosis, el conocimiento que
passeth all understanding is of much greater passeth todo el entendimiento es del mucho
significance than miracles in determining the mayor significado que milagros en la
status of a charismatic religious figure (p. 4).
determinacin del estado de una cifra religiosa
Although gnosis is seen as an inevitable factor in carismtica (p. 4). Aunque gnosis sea visto como
the development of self-realization and a sign of un factor inevitable en el desarrollo de la
its presence according to the Hindu tradition, it autorealizacin y una seal de su presencia
is not highlighted in the various lists of
segn la tradicin hind, no es destacado en
17. Shri Ramakrishnas God-intoxicated
state is well-documented. See, for example,
Swami Nikhilananda, trans., The Gospel of Sri
Ramakrishna (New York: RamakrishnaVivekanand Center, 1984); and Christopher
Isherwood, Ramakrishna and His Disciples
(Hollywood, Calif: Vedanta, 1965).

identifying characteristics, perhaps because it is

considered so foundational as to be obvious.
nandamay Ms untutored knowledge of the
scriptures and spontaneous teachings confirmed
her gnosis, but devotees seem to focus more on
her egolessness, kheyla, bhvas, and miracles
as an indication of her extraordinariness.

varias listas de caractersticas que se identifican,

quizs porque se considera tan foundational para
ser obvio. El nandamay Ms el conocimiento
no enseado de las escrituras y enseanzas
espontneas confirm su gnosis, pero parece que
los devotos se concentran ms en su egolessness,
kheyla, bhvas, y milagros como una
indicacin de ella extraordinario.
22. Aurobindo Ghose, The Synthesis of
22. Aurobindo Ghose, La Sntesis de
Yoga (Pondicherry: Arya, 1918), pp. 404-405. Yoga (Pondicherry: Arya, 1918), pps 404-405.
23. How to Know God: The Yoga
23. Como Conocer a Dios: Los
Aphorisms of Patanjali, Swami Prabhavananda, Aforismos de Yoga de Patanjali, Swami
Christopher Isherwood, trans. (New York:
Prabhavananda, Christopher Isherwood,
Mentor, 1969), pp. 121-140.
transaccin (Nueva York: Consejero, 1969), pps
121-140.
24. Mircea Eliade, Yoga: Immortality
24. Mircea Eliade, Yoga: Inmortalidad y
and Freedom, (Princeton, N.J.: Princeton
Libertad, (Princeton, N.J.: editorial universitaria
University Press, 1969), pp. 69-70; for a
de Princeton, 1969), pps 69-70; para una
discussion of Patajalis list of siddhis, see pp. discusin de la lista de Patajali de siddhis, ver
85-90, and for his enumeration of a Buddhist list pps 85-90, y para su enumeracin de una lista
of siddhis, pp. 177-185.
budista de siddhis, pps 177-185.
25. Prabhavananda, How to Know God,
25. Prabhavananda, Como Conocer a
p. 126.
Dios, p. 126.
26. Yoga Stra 3.18, in ibid., pp. 12726. Yoga Stra 3.18, en ibd., pps 127128.
128.
27. Yoga Stra 3.21-22, in ibid., p. 128.
27. Yoga Stra 3.21-22, en ibd., p. 128.
28. Yoga Stra 3.24, in ibid., p. 129.
28. Yoga Stra 3.24, en ibd., p. 129.
29. Yoga Stra 3.39, in ibid., p. 131.
29. Yoga Stra 3.39, en ibd., p. 131.
30. Yoga Stra 3.40, in ibid., p. 133. This
30. Yoga Stra 3.40, en ibd., p. 133. Este
rather unlikely pair of siddhis is linked because par bastante improbable de siddhis es unido
they are the result of samyama on controlling the porque ellos son el resultado de samyama en el
nerve currents that govern the lungs and the
control de las corrientes de nervio que gobiernan
upper part of the body.
los pulmones y la parte superior del cuerpo.
31. Yoga Stra 3.43, in ibid., p. 133.
31. Yoga Stra 3.43, en ibd., p. 133.
32. Charles White lists these above
32. Charles White pone stos en una lista
powers as reputed to be present in the
encima de poderes como dicho para estar
nineteenth-century saint of Maharashtra, Shirdi presente en el santo del siglo diecinueve de
Sai Baba, in The Sai Baba Movement:
Maharashtra, Shirdi Sai Baba, en Sai Baba
Approaches to the Study of Indian Saints, Jo Movement: Enfoques al Estudio de Santos
urnal of Asian Studies, (1972): 31: p. 869.
indios, Jo urnal de Estudios asiticos, (1972):
Lawrence Babb in Redemptive Encounters
31: p. 869. Lawrence Babb en Encuentros
describes similar claims by the devotees of the Redentores describe reclamaciones similares por
twentieth century saint, Sathya Sai Baba, who los devotos del santo del siglo veinte, Sathya Sai
says he is the reincarnation of the former saint Baba, que dice que es la reencarnacin del exand is particularly known for his materialization santo y es en particular conocido por su
of sacred ash and for curing illnesses.
materialization de la ceniza sagrada y para curar

Shashibhusan Das Gupta (Obscure Religious

enfermedades. Shashibhusan Das Gupta
Cults, pp. 211-212) offers an alternative list of (Obscurecen Cultos Religiosos, pps 211-212)
siddhis from the Nth yogic cult, which he
ofrece una lista alternativa de siddhis del Nth
enumerates as anima, the power of becoming as yogic culto, que l enumera como anima, el
small as an atom; mahim, the power of
poder de hacerse tan pequeo como un tomo;
becoming big; laghim, the power of assuming mahim, el poder de hacerse grande; laghim, el
excessive lightness at will; garim, the power of poder de asumir ligereza excesiva a voluntad;
becoming as heavy as one likes; prpti, the
garim, el poder de hacerse tan pesado como le
power of obtaining everything at will; prakmya,gusta; prpti, el poder de obtencin de todo a
the power of obtaining all objects of pleasure at voluntad; prakmya, el poder de obtener todos
will; ishitva, the power of obtaining supremacy los objetos de placer a voluntad; ishitva, el poder
over everything; and vashitva, the power of
de obtener supremaca sobre todo; y vashitva, el
subduing, fascinating, or bewitching.
poder de dominacin, fascinante, o
encantamiento.
33. Christopher Isherwood and Swami
33. Christopher Isherwood y Swami
Prabhavananda, How to Know God, Yoga Stra Prabhavananda, Como Conocer a Dios, Yoga
3.51, Ibid., p. 135.
Stra 3.51, Ibd., p. 135.
34. See Patrick Olivelle, Samnysa
34. Ver a Patrick Olivelle, Samnysa
Upanisrads, pp. 82-100.
Upanisads, pps 82-100.
35. Swami Abhishiktananda, The Further
35. Swami Abhishiktananda, La Orilla
Shore, p. 7.
Adicional, p. 7.
36. Patrick Olivelle, Samnysa
36. Patrick Olivelle, Samnysa
Upanisrads, pp. 100-112.
Upanisads, pps 100-112.
37. Ibid., p. 102. Olivelle says that the
37. Ibd., p. 102. Olivelle dice que la
rain residence was a practice common to all
residencia de lluvias era una prctica comn
renouncers both within and outside the
para todo renouncers ambos dentro y fuera de la
brahmanical tradition. 38. Bithika Mukerji, ri tradicin brahmanical. 38. Bithika Mukerji,
nandamayi Ma: Divine Play of the Spiritual
ri nandamayi mam: Juego Divino del Viaje
Journey, in World Spirituality, Krishna
Espiritual, en Espiritualidad Mundial, Krishna
Swaraman, ed.,vol. 6, Hindu Spirituality (New Swaraman, editor, volumen 6, Espiritualidad
York: Crossroad, 1989), p. 405.
hind (Nueva York: Encrucijada, 1989), p. 405.
39. Interview 34, Calcutta, 1/20/91, pp.
39. Entreviste 34, Calcuta, el 20/01/91,
2-3.
pps 2-3.
40. An elder male swami told me, She
40. Swami masculino mayor me dijo,
never stayed in someones house because if she Ella nunca se qued en la casa de alguien
started to, a thousand other people would want porque si ella comenzara a, otras mil personas la
her. So she decided not to go to a family, but to querran. Entonces ella decidi no ir a una
stay in a temple. If you build a new house and familia, pero quedarse en un templo. Si usted
you want to have a ceremony, she may go there. construye una nueva casa y usted quiere tener
(Interview 15, Kankhal, 11/30/90) 41. Ghurye, una ceremonia, ella puede ir all. (Entrevista 15,
Indian Sadhus, p. 17.
Kankhal, el 30/11/90) 41. Ghurye, Sadhus indio,
p. 17.
42. Jan Gonda, in Change and Continuity
42. Jan Gonda, en Cambio y Continuidad
in Indian Religion (New Delhi: Munishiram
en Religin india (Nueva Delhi: Munishiram
Manoharlal, 1985), devotes an entire chapter, pp. Manoharlal, 1985), dedica un captulo entero,
284-315, to the institution of brahmacharya and pps 284-315, a la institucin de brahmacharya y

its significance in the Hindu tradition.

43. Patrick Olivelle, Samnysa
Upanisrads, pp. 32-33.
44. Gonda notes that the ancient and
widespread belief in the polluting effects of
sexual intercourse which exposes man to the
influence of dangerous powers, the fear of loss
of vital power and energy in consequence of
emissio seminis, the belief in the holiness of
procreative power, the conviction that any
contact with the holy or divine requires purity
and the complete concentration of energy, the
belief that the holiness of rites and spiritual life
is incompatible with sexual power have all over
the world led to various forms of ritual chastity
and celibacy (Change and Continuity, p. 293).
Yet in the Hindu yoga tradition we see celibacy
as part and parcel of an elaborate technology of
Self-realization that links abstinence with a
carefully mapped out science of energy. See
Mircea Eliades Yoga and Immortality, pp. 4950, for a discussion of the importance, for the
yogis self-realization, of control of the senses
and the practice of brahmacharya.

su significado en la tradicin hind.

43. Patrick Olivelle, Samnysa
Upanisads, pps 32-33.
44. Gonda nota que la creencia antigua
y extendida en los efectos 'de contaminacin' de
relaciones sexuales que exponen al hombre a la
influencia de poderes peligrosos, el miedo de la
prdida de poder vital y energa a consecuencia
de emissio seminis, la creencia en la 'santidad'
del poder procreativo, la conviccin que
cualquier contacto con el santo o divino requiere
la pureza y la concentracin completa de la
energa, la creencia que la santidad de ritos y
vida espiritual es incompatible con el poder
sexual ha llevado por todo el mundo a varias
formas de castidad ritual y celibato (Cambio y
Continuidad, p. 293). An en la tradicin de
yoga hind vemos el celibato como la parte
integrante de una tecnologa complicada de la
Autorealizacin que la abstinencia de relaciones
con con cuidado plane la ciencia de la energa.
Ver Yoga de Mircea Eliade e Inmortalidad, pps
49-50, para una discusin de la importancia, para
la autorealizacin del yogui, del control de los
sentidos y la prctica de brahmacharya.
45. Shaktipt, literally, the descent of
45. Se dice que Shaktipt, literalmente, el
spiritual power, is said to be conferred by a
descenso del poder espiritual, es conferido por
siddha, or perfected, guru on a disciple,
un siddha, o perfeccionado, gur en un
initiating an awakening of the spiritual energy discpulo, iniciando un despertamiento de la
dormant in the subtle body. It is discussed fully energa espiritual inactiva en el cuerpo sutil.
in chapter 5.
Hablan de ello totalmente en el captulo 5.
46. Interview 16, Kankhal, 11/30/90, pp.
46. Entreviste 16, Kankhal, el 30/11/90,
5-6. Readers familiar with Hindi will note that pps 5-6. Los lectores familiares con hindi
Jabardtfsii mat karo actually translates to
notarn que la estera de Jabardtfsii karo
something closer to Dont force it. I have been realmente traduce a algo ms cerca no para
unable to determine whether I heard Swamijis Hacer la fuerza l. He sido incapaz de
words inaccurately or whether his interpretation determinar si o las palabras de Swamiji
of Ms words was idiosyncratic.
inexactamente o si su interpretacin de palabras
Ms era idiosincrsica.
47. Interview 15, Kankhal, 11/30/90, p.
47. Entreviste 15, Kankhal, el 30/11/90,
7.
p. 7.
48. Gurupriya Dev, Sri Sri M
48. Gurupriya Dev, Sri Sri M
nandamay, Tara Kini, trans. (Calcutta: Shree nandamay, Tara Kini, transaccin (Calcuta:
Shree Anandamayee Charitable Society, 1984- Sociedad de Shree Shree Anandamayee
1990),1:104.
Charitable, 1984-1990), 1:104.
49. Brahmacarini Chandan, Svakriya
49. Brahmacarini Chandan, Svakriya

Svarasamrita (Kankhal: Shree Shree M

Svarasamrita (Kankhal: Shree Shree M
nandamayi Ashram, 1981-1983), 2:x. We will nandamayi Ashram, 1981-1983), 2:x. Veremos
see in chapter 5 that the language of the guru,
en el captulo 5 que la lengua del gur, en
particularly in the tantric context, is often called particular en el contexto tantric, a menudo es
samdhybhsha, or twilight language. It is
llamada samdhybhsha, o lengua de
renowned for being cryptic and containing
crepsculo. Es renombrado por ser secreto y
esoteric meaning. The famous Sanskrit pandit contener el sentido esotrico. El Snscrito
and devotee of M, Gopinath Kaviraj, said of the famoso pandit y el devoto de M, Gopinath
disjointed language in which she spoke out of Kaviraj, dijeron de la lengua desunida en la cual
her deep samdhi state in Banaras in 1928, This ella habl de su estado de samdhi profundo en
is truly the language of God. We people with the Banaras en 1928, Esto es realmente la lengua
samskras of this imperfect world cannot
de Dios. La gente con el samskras de este
understand it. 50. Ibid., pp. 100-103, 162-163. mundo imperfecto no podemos entenderlo. 50.
Ibd., pps 100-103, 162-163.
51. Carolyn Walker Bynum, Holy Feast,
51. Carolyn Walker Bynum, Banquete
Holy Fast (Berkeley: University of California Santo, Santo Rpido (Berkeley: universidad de
Press, 1987). For references to Christian saints Prensa de California, 1987). Para referencias a
whose fasting was associated with not
santos cristianos cuyo ayuno tuvo que ver con no
menstruating or sweating and coupled with
menstruar o sudar y se apare con emitir
excreting sweet and healing substances such as sustancias dulces y que se curan, como el
oil, see pp. 122-123, 214.
petrleo, ver pps 122-123, 214.
52. Dev, Sri Sri M nandamay, 1:24,
52. Dev, Sri Sri M nandamay, 1:24,
writes in the same paragraph about Ms dietary escribe en el mismo prrafo sobre restricciones
restrictions in the years 1923 and 1924, her
alimenticias Ms en los aos 1923 y 1924, ella
yogic activities, and a seven-month period of yogic actividades, y un perodo de siete meses
no menstruation. She goes on to say that the
de ninguna menstruacin. Ella contina a decir
periods became normal for some time and
que los perodos se hicieron normales durante
stopped altogether when M was twenty-seven algn tiempo y se pararon totalmente cuando M
or twenty-eight years old. This is curious,
era veintisiete o veintiocho aos. Esto es
because M was twenty-seven or twenty-eight in curioso, porque M era veintisiete o veintiocho
1923 and 1924. Didi herself met M in late 1925 en 1923 y 1924. Didi ella misma encontr M a
or early 1926 when M was twenty-nine or thirty finales de 1925 o a principios de 1926 cuando
years old. Despite the confusion, it seems we can M era veintinueve o treinta aos. A pesar de la
conclude that M was not menstruating when
confusin, parece que podemos concluir que M
Didi began caring for M. Bynum reminds us
no menstruaba cuando Didi comenz a sentir
that fasting does suppress menstruation (p. 214). cario por M. Bynum nos recuerda que el
ayuno realmente suprime la menstruacin (p.
214).
53. In an interview with Narendranth
53. En una entrevista con Narendranth
Bose, he said, What I know for certain was
Bose, l dijo, Lo que s con seguridad era cual
what Ms body odor was. I used to love to sort el olor corporal Ms era. Yo sola amar a la
of nuzzle up to her because she had a very, very clase de se arriman hasta ella porque ella tena
sweet body odor and I just loved it (Interview un muy, olor corporal muy dulce y slo lo am
24, Calcutta, 1/21/91, p. 10). Other female
(Entreviste 24, Calcuta, el 21/01/91, p. 10).
devotees who cared for Ms body told me that Otros devotos de sexo femenino que sintieron
she rarely bathed. Swami Samatananda
cario por el cuerpo Ms me dijeron que ella

(Interview 30, Calcutta, 1/15/91, p. 28) said that raramente se baaba. El Swami Samatananda
M had a bath only every five or six months.
(Entrevistan 30, Calcuta, el 15/01/91, p. 28) dijo
que M se ba slo cada cinco o seis meses.
54. Bynum, Holy Feast, Holy Fast, p.
54. Bynum, Banquete Santo, Santo
233. The irony of food being considered a
Rpido, p. 233. La irona de la comida
precious gift from someone who denies it to
considerada un regalo precioso de alguien que lo
herself bears further inquiry in both Christian
niega a ella osos pregunta adicional tanto en
and Hindu contexts.
contextos cristianos como en hindes.
55. See Kapil Tiwar, Dimensions of
55. Ver Kapil Tiwar, las Dimensiones de
Renunciation in Advaita Vedanta (Delhi: Motilal la Renuncia en Advaita Vedanta (Delhi: Motilal
Banarsidass, 1977), pp. 33-34.
Banarsidass, 1977), pps 33-34.
56. Mohandas K. Gandhi, Gandhi: An
56. Mohandas K. Gandhi, Gandhi: Una
Autobiography (Boston: Beacon, 1956), p. 209. Autobiografa (Boston: Almenara, 1956), p. 209.
57. One of Ms oldest swamis recounted
57. Uno de swamis Ms ms viejos
to me the story of his pilgrimage on foot from contados a m la historia de su peregrinacin a
the origin of the Ganges to its end in the Bay of pie del origen de Ganges a su final en el Golfo
Bengal and back again, having taken the extreme de Bengala y atrs otra vez, habiendo tomado el
vow of akash vritti, or coming from the sky, in voto extremo de akash vritti, o viniendo del
which one vows not to ask anyone for anything cielo, en el cual jura de no pedir a cualquiera
but only to take what is given or, as he described algo, pero slo tomar que dan o, ya que l lo
it, leaving everything to God (Interview 15, describi, dejando todo a Dios (Entrevistan 15,
Kankhal, 11/30/90, pp. 10-15).
Kankhal, el 30/11/90, pps 10-15).
58. Ghurye, Indian Sadhus, p. 78.
58. Ghurye, Sadhus indio, p. 78.
59. This phenomenon of worshiping M
59. Hablan de este fenmeno de adorar
as a deity is discussed in chapter 6.
M como una deidad en el captulo 6.
60. Rupa Bose (Interview 33, Calcutta,
60. El Rupa Bose (Entrevista 33, Calcuta,
1/18/91) told of two incidents she had witnessed, el 18/01/91) cont de dos incidentes que ella
one in which M was injured in a car accident haba atestiguado, el que en el cual M fue
but refused treatment and the other in which M perjudicado en un accidente de trfico, pero
broke her toe but appeared unfazed. These
tratamiento rechazado y otro en el cual M
stories are representative of the hundreds of such rompi su dedo del pie, pero pareci no
stories in the testimonial literature of devotees. desconcertado. Estas historias son
representativas de cientos de tales historias en la
literatura de recomendacin de devotos.
61. Interview 41, Varanasi, 11/22/90, p.
61. Entreviste 41, Varanasi, el 22/11/90,
2.
p. 2.
62. Dev, Sri Sri M Anandamayi, 1:15.
62. Dev, Sri Sri M Anandamayi, 1:15.
63. Prabhavananda Isherwook, How to
63. El Prabhavananda Isherwook, Como
Know God, Yoga Stra 2.3, p. 72.
Conocer a Dios, Yoga Stra 2.3, p. 72.
64. Alexander Lipski, The Life and
64. Alexander Lipski, La Vida y
Teaching of Anandamayi Ma (Delhi: Motilal
Enseanza de mam Anandamayi (Delhi:
Banarsidass, 1977), p. 33.
Motilal Banarsidass, 1977), p. 33.
65. Interview 16, Kankhal, 11/30/90, p.
65. Entreviste 16, Kankhal, el 30/11/90,
12.
p. 12.
66. Lipski, The life and Teaching, p. 33.
66. Lipski, La vida y Enseanza, p. 33.
67. Dev, Sri Sri M nandamay, 1:232.
67. Dev, Sri Sri M nandamay, 1:232.

68. Anil Ganguli, Anandamayi Ma: The

68. Anil Ganguli, mam de Anandamayi:
Mother Bliss-incarnate (Calcutta: Eureka, 1983), La Madre encarnada por la Felicidad (Calcuta:
pp. 17-18.
Eureka, 1983), pps 17-18.
69. Mukerji, ri nandamay M pp.
69. Mukerji, ri nandamay M pps
397-398.
397-398.
70. Interview 19, Kankhal, 12/2/90, p.
70. Entreviste 19, Kankhal, el 02/12/90,
12.
p. 12.
71. Interview 16, Kankhal, 11/30/90, p.
71. Entreviste 16, Kankhal, el 30/11/90,
6.
p. 6.
72. Interview 37, Calcutta, 1/21/91, p. 1.
72. Entreviste 37, Calcuta, el 21/01/91, p.
1.
73. Interview 24, Calcutta, 1/21/91, p. 2.
73. Entreviste 24, Calcuta, el 21/01/91, p.
2.
74. See John Colemans conclusion to
74. Ver la conclusin de John Coleman a
Saints and Virtues, John Hawley, ed., pp. 205- Santos y Virtudes, John Hawley, editor, pps 205225, for a discussion of this subject with
225, para una discusin de este sujeto con la
particular reference to the work of William
referencia particular al trabajo de Guillermo
James.
James.
75. See, for example, Trevor Ling,
75. Ver, por ejemplo, a Trevor Ling,
Indian Sociological Perspectives on Suffering, Perspectivas Sociolgicas indias en el
in Suffering: Indian Perspectives, Kapil Tiwari, Sufrimiento, en el Sufrimiento: Perspectivas
ed. (Delhi: Motilal Banarsidass, 1986), pp. 270- indias, Kapil Tiwari, editor (Delhi: el Motilal
287, which discusses contemporary Indian social Banarsidass, 1986), pps 270-287, que habla de
protest movements such as the one led by Swami movimientos de protesta sociales indios
Narayana, a nineteenth-century Hindu guru and contemporneos, como el que conducido por
social reformer in Kerala.
Swami Narayana, un gur hind del siglo
diecinueve y reformador social en Kerala.
76. For example, see J. N. Farquhar,
76. Por ejemplo, ver a J. N. Farquhar,
Modern Religious Movements in India (New
Movimientos Religiosos Modernos en India
Delhi: Munshiram Manoharlal, 1977), first
(Nueva Delhi: Munshiram Manoharlal, 1977),
published in 1917, pp. 387-429, for an analysis primero publicado en 1917, pps 387-429, para
of social reform and service from 1828 to 1913. un anlisis de reforma social y servicio a partir
de 1828 hasta 1913.
77. Carl T.Jackson, Vedanta for the West:
77. Carl T.Jackson, Vedanta para el
The Ramakrishna Movement in the United States Oeste: Ramakrishna Movement en los Estados
(Bloomington: Indiana University Press, 1994), Unidos (Bloomington: editorial universitaria de
pp. 16-11.
Indiana, 1994), pps 16-11.
78. Lipski, The Life and Teaching, p. 52.
78. Lipski, La Vida y Enseanza, p. 52.
79. Ganguli, Anandamayi Ma, p. 126.
79. Ganguli, mam de Anandamayi, p.
126.
80. Ibid., pp. 171-182.
80. Ibd., pps 171-182.
81. Lipski, The Life and Teaching, p. 52.
81. Lipski, La Vida y Enseanza, p. 52.
82. Appar, 6.309.10 (Poem 211) Indira
82. Appar, 6.309.10 (el Poema 211)
Peterson, trans., Poems to iva: The Hymns of Indira Peterson, transaccin, Poemas a iva: Los
the Tamil Saints (Princeton, N.J.: Princeton
Himnos de los Santos tamiles (Princeton, N.J.:
University Press, 1989), p. 45.
editorial universitaria de Princeton, 1989), p. 45.

83. See, for example, Lawrence Babb,

83. Ver, por ejemplo, a Lawrence Babb,
Redemptive Encounters, pp. 15-93 for a study of Encuentros Redentores, pps 15-93 para un
the Radhasoami Movement, founded by Shiv
estudio del Movimiento Radhasoami, fundado
Dayal Singh (1818-1878), which is renowned for por Shiv Dayal Singh (1818-1878), que es
its rejection of caste distinctions. See also Leela renombrado por su rechazo de distinciones de
Mullatti, The Bhakti Movement and the Status of castas. Tambin ver a Leela Mullatti, El
Women (New Delhi: Abhinav, 1989), for an
Movimiento Bhakti y el Estado de Mujeres
analysis of the socioeconomic status of women (Nueva Delhi: Abhinav, 1989), para un anlisis
in contemporary bhakti Virashaiva communities del estado socioeconmico de mujeres en
of Karnataka.
comunidades de Virashaiva bhakti
contemporneas de Karnataka.
84. Hawley and Juergensmeyer, Songs of
84. Hawley y Juergensmeyer, Canciones
the Saints, p. 16.
de los Santos, p. 16.
85. Interview B, Boston, 11/19/89, pp.
85. Entreviste B, Boston, el 19/11/89, pps
13-18.
13-18.
86. Interview 23, 1/6/91, Ganeshpuri, pp.
86. Entreviste 23, el 06/01/91,
2-10.
Ganeshpuri, pps 2-10.
87. Interview 37, Calcutta, 1/21/91, p. 2.
87. Entreviste 37, Calcuta, el 21/01/91, p.
2.
88. Interview 16, Kankhal, 11/30/90, pp.
88. Entreviste 16, Kankhal, el 30/11/90,
15-16. According to Hindu tradition, there are pps 15-16. Segn la tradicin hind, hay cuatro
four recurring cosmic ages or yugas; the present aos csmicos que se repiten o yugas; la edad
age, the Klyuga, is the fourth and furthest from presente, el Klyuga, es la cuarta y la lejana de
the ideal, righteous age.
la edad ideal, honrada.
89. Interview 33, Calcutta, 1/18/91, p.
89. Entreviste 33, Calcuta, el 18/01/91, p.
10.
10.
90. Interview 21, Kankhal, 12/3/90, p. 5.
90. Entreviste 21, Kankhal, el 03/12/90,
p. 5.
91. Interview 32, Calcutta, 1/17/91, p. 3.
91. Entreviste 32, Calcuta, el 17/01/91, p.
3.
92. Interview 14, Kankhal, 11/30/90, p.
92. Entreviste 14, Kankhal, el 30/11/90,
2.
p. 2.
93. Satsang Tape no. 36, Dehradun,
93. Cinta de Satsang nm. 36, Dehradun,
November 1974, pp. 33-34.
noviembre de 1974, pps 33-34.
94. Satsang Tape no. 39, Brindavan,
94. Cinta de Satsang nm. 39, Brindavan,
January 1975, p. 8.
enero de 1975, p. 8.
95. Ibid., pp. 11-13.
95. Ibd., pps 11-13.
96. Satsang Tape no. 8, Suktal, 1960, pp.
96. Cinta de Satsang nm. 8, Suktal,
44-45.
1960, pps 44-45.
97. Satsang Tape no. 9, Suktal,
97. Cinta de Satsang nm. 9, Suktal,
November 1961, pp. 13-14.
noviembre de 1961, pps 13-14.
98. Interview 34, Calcutta, 1/16/91, p. 11.
98. Entreviste 34, Calcuta, el 16/01/91, p.
11.
99. Interview 31, Calcutta, 1/16/91, pp.
99. Entreviste 31, Calcuta, el 16/01/91,
2-3.
pps 2-3.

100. McDaniel, The Madness of the

100. McDaniel, La Locura de los Santos
Saints p. 231. McDaniel is a resource for
p. 231. McDaniel es un recurso para estudiar el
studying the phenomenon of religious ecstasy fenmeno de xtasis religioso y locura divina en
and divine madness in Bengal. For a study of
Bengal. Para un estudio de la locura divina en
divine madness in Maharashtra, see Anne
Maharashtra, ver a Anne Feldhaus, editor y
Feldhaus, ed. and trans. The Deeds of God in
transaccin Los Hechos de Dios en Rddhipur
Rddhipur (New York: Oxford University Press, (Nueva York: Oxford University Press, 1984);
1984); for a more comprehensive study, see
para un estudio ms completo, ver a David
David Kinsley, Through the Looking Glass:
Kinsley, Por el Espejo: Locura Divina en
Divine Madness in India, History of Religions India, Historia del Diario 13 de Religiones,
Journal 13, no. 4 (1974): 270-305.
nm. 4 (1974): 270-305.
101. Nrada Bhakti Stras, Swami
101. Nrada Bhakti Stras, Swami
Tyginanda, trans. (Madras: Sri Ramakrishna Tyginanda, transaccin (Madrs: Sri
Math, 1983), verse 6, p. 2.
Ramakrishna Math, 1983), verso 6, p. 2.
102. Ibid., verse 68, p. 19.
102. Ibd., verso 68, p. 19.
103. Olivelle, Samnysa Upanisads, pp.
103. Olivelle, Samnysa Upanisads, pps
107-112, points out that even traditional Hindu 107-112, indica que hasta las escrituras hindes
scriptures on asceticism and renunciation say
tradicionales en ascetismo y renuncia dicen que
that the perfect renunciant assumes the behavior renunciant perfecto asume el comportamiento de
of a bla, a madman, an unmatta, a lunatic, or a un bla, un loco, un unmatta, un luntico, o un
pishcha, a demonic being, and that madness
pishcha, un demonic ser, y aquella locura e
and irrationality are associated with divinity or irracionalidad tienen que ver con divinidad o
holiness within the Hindu tradition.
santidad dentro de la tradicin hind.
104. See McDaniel, The Madness of the
104. Ver a McDaniel, La Locura de los
Saints, Appendix B, pp. 288-293, for a full
Santos, el Apndice B, pps 288-293, para un
listing of these categories.
listado lleno de estas categoras.
105. Ibid., pp. 118-127. For a discussion
105. Ibd., pps 118-127. Para una
of the kriys associated with the practice of
discusin del kriys asociado con la prctica del
kundalin yoga, see Swami Visnu Trtha
yoga kundalin, ver a Swami Visnu Trtha
Devtma Shakti (Rishikesh: Yoga Shri Peeth
Devtma Shakti (Rishikesh: Confianza de Yoga
Trust, 1980), pp. 102-105. For classic studies of Shri Peeth, 1980), pps 102-105. Para estudios
kundalin yoga, see Arthur Avalon, The Serpent clsicos del yoga kundalin, ver a Arthur Avalon,
Power (New York: Dover, 1974) and Lilian
El Poder de Serpiente (Nueva York: Dover,
Silburn, Kundalin: Energy of the Depths
1974) y Lilian Silburn, Kundalin: energa de
(Albany: State University of New York Press, las Profundidades (Albania: Universidad estatal
1988). For an illuminating study of a nineteenth- de Prensa de Nueva York, 1988). Para un estudio
century text on tantric Shktism and kundalin instructivo de un texto del siglo diecinueve en
yoga, see Douglas Brooks, The Secret of the
tantric Shktism y yoga kundalin, ver a Douglas
Three Cities: An Introduction to Hindu kta
Brooks, El Secreto de las Tres Ciudades: Una
Tantrism (Chicago: University of Chicago Press, Introduccin a hind kta Tantrism (Chicago:
1990).
universidad de Prensa de Chicago, 1990).
106. Chandan, Svakriya Svarasamrita,
106. Chandan, Svakriya Svarasamrita,
Vol. 1:144.
volumen 1:144.
107. Interview 17, Kankhal, 11/27/90, p.
107. Entreviste 17, Kankhal, el 27/11/90,
1; Interview 32, Calcutta, 1/17/91, p. 7.
p. 1; Entreviste 32, Calcuta, el 17/01/91, p. 7.
108. Interview 8, Varanasi, 11/16/90, pp.
108. Entreviste 8, Varanasi, el 16/11/90,

14-15.

pps 14-15.
109. Interview 29, Calcutta, 1/14/92, p.
109. Entreviste 29, Calcuta, el 14/01/92,
4. Swm Tyginanda, in his commentary on p. 4. Swm Tyginanda, en su comentario
the Nrada Bhakti Stras, p. 81, says, the true sobre el Nrada Bhakti Stras, p. 81, dice,
hhakta is not conscious of doing anything of his hhakta verdadero no est consciente de hacer
own accord or for his own sake. He feels like a algo de su propio acuerdo o para su propio bien.
dry leaf at the mercy of the wind. 110.
l parece a una hoja seca a merced del viento.
Interview 21, Kankhal, 12/3/90, p. 1.
110. Entreviste 21, Kankhal, el 03/12/90, p. 1.
111. Interview 29, Calcutta, 1/14/90, p. 4.
111. Entreviste 29, Calcuta, el 14/01/90,
Chapter 5 addresses the element of contagion
p. 4. El captulo 5 se dirige al elemento de
and transformation in the presence of a saint or contagio y transformacin en la presencia de un
guru.
santo o gur.
112. McDaniel, The Madness of the
112. McDaniel, La Locura de los Santos,
Saints, p. 231.
p. 231.
113. Ibid., p. 259.
113. Ibd., p. 259.
114. This is acknowledged in Catherine
114. Esto es reconocido en Catherine
Ojha, Feminine Asceticism in Hinduism: Its
Ojha, Ascetismo femenino en el Hinduismo: Su
Tradition and Present Condition, Man in India Tradicin y Condicin actual, Hombre en India
61, no. 3, 1981, p. 280; and in Bynum, Holy
61, nm. 3, 1981, p. 280; y en Bynum, Banquete
Feast, Holy Fast, p. 221.
Santo, Santo Rpido, p. 221.
115. Interview 8, Varanasi, 11/16/90, p.
115. Entreviste 8, Varanasi, el 16/11/90,
2.
p. 2.
116. BrahmachRin Chandan, Svakriya
116. BrahmachRin Chandan, Svakriya
Svarasamrita, 3:186-191.
Svarasamrita, 3:186-191.
117. Bhaiji, ed., Sad Vni: Atmananda,
117. Bhaiji, editor, Vni triste:
trans. (Calcutta: Shree Shree Anandamayee
Atmananda, transaccin (Calcuta: Sociedad de
Charitable Society, 1981), no. 68, pp. 103-104. Shree Shree Anandamayee Charitable, 1981),
nm. 68, pps 103-104.
118. nandamay M, Mtri Vni, vol. 2,
118. nandamay M, Mtri Vni,
Atmananda, trans. (Calcutta: Shree Shree
volumen 2, Atmananda, transaccin (Calcuta:
Anandamayee Charitable Society 1982), no.
Sociedad de Shree Shree Anandamayee
212, p. 152.
Charitable 1982), nm. 212, p. 152.
119. Hawley and Juergensmeyer, Songs
119. Hawley y Juergensmeyer,
of the Saints, p. 48.
Canciones de los Santos, p. 48.
120. For a discussion of this ambivalence
120. Para una discusin de esta
in the Christian tradition, see Richard
ambivalencia en la tradicin cristiana, ver a
Kieckhefer, Imitators of Christ: Sainthood in Richard Kieckhefer, Los imitadores de Cristo:
the Christian Tradition, in Kieckhefer and
Santidad en la Tradicin cristiana, en
Bond, Sainthood, p. 23.
Kieckhefer y Bond, Santidad, p. 23.
121. Phyllis Granoff, The Miracle of a
121. Phyllis Granoff, El Milagro de una
Hagiography without Miracles: Some Comments Hagiografa sin Milagros: Algunos Comentarios
on the Jain Lives of the Pratyekabuddha
de las Vidas Jain del Pratyekabuddha
Karakan d a,Journal of Indian Philosophy 14 Karakanda, Diario de Filosofa india 14
(1986): 389.
(1986): 389.
122. Ganguli, Anandamayi Ma, p. 93.
122. Ganguli, mam de Anandamayi, p.
93.

123. John Carman, in a personal

123. John Carman, en una comunicacin
communication, Dec. 5, 1991. Miracle has
personal, el 5 de diciembre de 1991. "El
been defined by Charles Keyes in his
milagro" ha sido definido por Charles Keyes en
introduction to Charisma and Sacred Biography, su introduccin a Carisma y Biografa Sagrada,
p. 3, as any act that is believed to be impossible p. 3, como cualquier acto que sea credo ser
given what for any people is known about the imposible dado lo que para cualquier gente es
normal processes of life and nature. 124.
conocido sobre los procesos normales de vida y
Patajalis Yoga Stras, 3: 43, in Prabhavananda, naturaleza. 124. El Yoga de Patajali Stras, 3:
How to Know God, p. 133.
43, en Prabhavananda, Como Conocer a Dios, p.
133.
125. Interview 15, Kankhal, 11/30/90, p.
125. Entreviste 15, Kankhal, el 30/11/90,
17.
p. 17.
126. Yogananda, Autobiography of a
126. Yogananda, Autobiografa de un
Yogi, p. 271.
Yogui, p. 271.
127. Frank Cordon, A Nineteenth127. Frank Cordon, Un Gur indio del
Century Indian Guru, in Charisma and Sacred Siglo diecinueve, en Carisma y Biografa
Biography, Michael Williams, Journal of the
Sagrada, Michael Williams, Diario de la
American Academy of Religion ed., 48, nos. 3 Academia americana de editor de Religin, de
and 4, (1982): 146.
48 aos, nm. 3 y 4, (1982): 146.
128. Interview 1, Varanasi, 9/5/90, pp. 1128. Entreviste 1, Varanasi, el 05/09/90,
2.
pps 1-2.
129. Babb, Redemptive Encounters, pp.
129. Babb, Encuentros Redentores, pps
65-66.
65-66.
130. Ram Dass, Miracle of Love (New
130. Choque con Dass, el Milagro del
Delhi: Munshiram Manoharlal, 1985), p. 44.
Amor (Nueva Delhi: Munshiram Manoharlal,
1985), p. 44.
131. For an excellent discussion of Sai
131. Para una discusin excelente de Sai
Baba of Shirdi, see Whites The Sai Baba
Baba de Shirdi, ver al Blanco Sai Baba
Movement, 863-78.
Movement, 863-78.
132. Interview 36, Calcutta, 1/21/91, pp.
132. Entreviste 36, Calcuta, el 21/01/91,
3-4.
pps 3-4.
133. Interview 33, Calcutta, 1/18/91, pp.
133. Entreviste 33, Calcuta, el 18/01/91,
9-10.
pps 9-10.
134. Interview 8, Varanasi, 11/16/90, pp.
134. Entreviste 8, Varanasi, el 16/11/90,
8-9.
pps 8-9.
135. Interview 29, Calcutta, 1/14/91, pp.
135. Entreviste 29, Calcuta, el 14/01/91,
1-2.
pps 1-2.
136. Interview 19, Kankhal, 12/2/90, p.
136. Entreviste 19, Kankhal, el 02/12/90,
11. In a similar story of mind reading, Rupa p. 11. En una historia similar de la adivinacin
Bose relates a time when she gave M a dhoti, a de pensamientos, Rupa el Bose relaciona un
piece of white cloth which M wore as a sari,
tiempo cuando ella dio a M un dhoti, una pieza
and M gave it away. Rupa said to herself that de tela blanca que M llev como un sari, y M
she wished that M had kept her present. Then lo regal. Rupa dijo a ella que ella lament que
M took the dhoti back and gave a different
M no hubiera guardado su presente. Entonces
dhoti away (Interview 33, Calcutta, 1/18/91, p. M devolvi el dhoti y regal dhoti diferente
6).
(Entreviste 33, Calcuta, el 18/01/91, p. 6).

137. Interview 39, Calcutta, 1/24/91, p.

2.

137. Entreviste 39, Calcuta, el 24/01/91,

p. 2.

138. In the Guru Git, the Song of the

138. En el Gur Git, la Cancin del
Guru, verse 72, says, jna shakti samrdhas Gur, verso 72, dice, jna shakti samrdhas
tattva mala vibhshitah bhukti mukti pradt yas tattva mala vibhshitah bhukti mukti pradt yas
tasmai shri gurave namah Salutations to that
tasmai shri gurave namah Saludos a que el
Shree Guru who is firmly established in the
Gur Shree que es firmemente establecido en el
power of knowledge and is adorned with the
poder del conocimiento y es embellecido por la
garland of the principles (of creation) and who guirnalda de los principios (de la creacin) y
gives worldly fulfillment as well as salvation. quin da la realizacin mundana as como la
Shree Guru Gita in The Nectar of Chanting
salvacin. El Gur de Shree Gita en El Nctar
(South Fallsburg, N.Y.: SYDA Foundation,
de Cantar (Fallsburg del sur, Nueva York:
1983), p. 45.
Fundacin de SYDA, 1983), p. 45.
139. Interview 6, Varanasi, 9/22/90, p. 2.
139. Entreviste 6, Varanasi, el 22/09/90,
p. 2.
140. Interview 22, Varanasi, 12/11/90,
140. Entreviste 22, Varanasi, el 11/12/90,
Interview 23, Ganeshpuri, 1/6/91; and Interview Entrevista 23, Ganeshpuri, el 06/01/91; y
44, South Fallsburg, N.Y., 8/20/93.
Entrevista 44, Fallsburg del sur, Nueva York, el
20/08/93.
141. Interview 20, 12/2/90, pp. 14, 17141. Entreviste 20, el 02/12/90, pps 14,
18.
17-18.
142. Interview 34, Kankhal, 12/4/90, p.
142. Entreviste 34, Kankhal, el 04/12/90,
1.
p. 1.
143. Interview 6, Varanasi, 9/22/90, p. 2;
143. Entreviste 6, Varanasi, el 22/09/90,
and the other in Interview 14, Kankhal,
p. 2; y otro en Entrevista 14, Kankhal, el
11/30/90, p. 2.
30/11/90, p. 2.
144. Wendy Doniger OFlaherty,
144. Wendy Doniger OFlaherty, Sueos,
Dreams, Illusions and Other Realities (Chicago: Ilusiones y Otra Realidad (Chicago: universidad
University of Chicago Press, 1984), pp. 14-18; de Prensa de Chicago, 1984), pps 14-18; para
for a discussion of the significance of dreams, una discusin del significado de sueos, ver el
see chapter 1.
captulo 1.
145. Interview 33, Calcutta, 1/18/91, p.
145. Entreviste 33, Calcuta, el 18/01/91,
4.
p. 4.
146. Interview 40, Kankhal, 11/27/90,
146. Entreviste 40, Kankhal, el 27/11/90,
pp. 1-2.
pps 1-2.
147. Chapter 6 discusses the subject of
147. El captulo 6 habla del sujeto de las
devotees experiences of M after her death
experiencias de los devotos de M despus de su
more fully, but for now we touch on stories of muerte ms totalmente, pero por el momento
her miraculous presence since her death.
mencionamos historias de su presencia
milagrosa desde su muerte.
148. Interview 24, Calcutta, 1/21/91, pp.
148. Entreviste 24, Calcuta, el 21/01/91,
3-4.
pps 3-4.
149. Interview 30, Calcutta, 1/15/91, p.
149. Entreviste 30, Calcuta, el 15/01/91,
12.
p. 12.
150. Interview 28, Calcutta, 1/14/91, pp.
150. Entreviste 28, Calcuta, el 14/01/91,
6-8.
pps 6-8.

151. Yogananda, Autobiography of Yogi,

chapter 43, pp. 407-427.
152. Interview 18, Kankhal, 12/1/90, p.
5. The belief of Ms devotees that she knew
what they were doing at all times was prevalent
in all the interviews.
153. Interview 27, Calcutta, 1/14/91, pp.
1-3. Pushpa related this same story in Ganguli,
nandamay M, pp. 100-101.
154. Interview 33, Calcutta, 1/18/91, p.
7.
155. Ganguli, Anandamayi Ma, p. 92.

159. See Ganguli, Anandamayi Ma, pp.

101-102

151. Yogananda, Autobiografa de Yogui,

el captulo 43, pps 407-427.
152. Entreviste 18, Kankhal, el 01/12/90,
p. 5. La creencia de devotos Ms que ella saba
lo que ellos hacan siempre era frecuente en
todas las entrevistas.
153. Entreviste 27, Calcuta, el 14/01/91,
pps 1-3. Pushpa relacion esta misma historia en
Ganguli, nandamay M, pps 100-101.
154. Entreviste 33, Calcuta, el 18/01/91,
p. 7.
155. Ganguli, mam de Anandamayi, p.
92.
156. Entreviste 16, Kankhal, el 30/11/90,
p. 14.
157. Entreviste 11, Kankhal, el 27/11/90,
p. 1.
158. Entreviste 16, Kankhal, el 30/11/90,
p. 14.
159. Ver Ganguli, mam de Anandamayi,
pps 101-102

Chapter Five

Captulo Cinco

156. Interview 16, Kankhal, 11/30/90, p.

14.
157. Interview 11, Kankhal, 11/27/90, p.
1.
158. Interview 16, Kankhal, 11/30/90, p.
14.

1. nandamay M, Mtri Vni, trans, by

1. nandamay M, Mtri Vni,
Atmananda (Calcutta: Shree Shree
transaccin, por Atmananda (Calcuta: Sociedad
Anandamayee Charitable Society, 1982), vol. 2 de Shree Shree Anandamayee Charitable, 1982),
no. 294, pp. 224-225.
volumen 2 nm. 294, pps 224-225.
2. Ibid., no. 265, p. 199.
2. Ibd., nm. 265, p. 199.
3. Ibid. no. 269, pp. 202-203.
3. Ibd. nm. 269, pps 202-203.
4. Ibid., no. 280, p. 213.
4. Ibd., nm. 280, p. 213.
5. Shree Guru Gita (South Fallsburg,
5. El Gur de Shree Gita (Fallsburg del
N.Y.: SYDA Foundation, 1981), verse 34, p. 22. sur, Nueva York: Fundacin de SYDA, 1981),
verso 34, p. 22.
6. Charles White, The Sai Baba
6. Charles White, Sai Baba Movement:
Movement: Approaches to the Study of Indian Enfoques al Estudio de Santos indios, Diario
Saints, Journal of Asian Studies, 31, no. 4
de Estudios asiticos, 31, nm. 4 (1972): 874.
(1972): 874.
7. David Miller, The Guru as the Center
7. David Miller, El Gur como el Centro
of Sacredness, Sciences Religieuses/Studies in de Santidad, Ciencias Religieuses/Studies en
Religion, 6/5 (1976-1977): 527.
Religin, 6/5 (1976-1977): 527.
8. In 1963, Louis Renou, in his
8. En 1963, Louis Renou, en su
introduction to Hinduism (New
introduccin al Hinduismo (Prensa de plaza New
York:Washington Square Press, 1963), discussed York:Washington, 1963), habl del paradigma
the paradigm of the guru and its great influence del gur y su gran influencia en la tradicin. Jan

on the tradition. Jan Gonda devotes an entire

Gonda dedica un captulo entero al gur en el
chapter to the guru in Change and Continuity in Cambio y Continuidad en la Religin india
Indian Religion (New Delhi: Munisharam
(Nueva Delhi: el Munisharam Manoharlal,
Manoharlal, 1985), in which he outlines the
1985), en que l perfila la historia de la relacin
history of the guru-disciple relationship from
de gur-discpulo a partir de tiempos Vdicos al
Vedic times to the present. Likewise, David
presente. Igualmente, el libro de David Lannoy,
Lannoys book, The Speaking Tree (London:
El rbol de Hablar (Londres: Oxford University
Oxford University Press, 1974), discusses the Press, 1974), habla de la importancia del gur
importance of the guru from a primarily
desde un punto de vista principalmente
psychoanalytic perspective. In The Guru as the psicoanaltico. En El Gur como el Centro de
Center of Sacredness, David Miller maintains Santidad, David Miller mantiene que hay que
that one must understand the guru to understand entender al gur para entender la tradicin hind.
the Hindu tradition. Shashibhusan Das Gupta, in Shashibhusan Das Gupta, en Cultos Religiosos
Obscure Religious Cults, (Calcutta: Firma KLM, Obscuros, (Calcuta: la Firma KLM, 1976),
1976), enumerates the sects in which the path of enumera las sectas en las cuales el camino del
the guru, or guru-vda, has been central and
gur, o gur-vda, ha sido central y adicional
further maintains the influence of this path on all mantiene la influencia de este camino en toda
of Indian religion. William Cenkners book on religin india. El libro de Guillermo Cenkner
Shankarchrya, A Tradition of Teachers:
sobre Shankarchrya, Una Tradicin de
ankara and the Jagadgurus of Today
Profesores: ankara y Jagadguru de Hoy
(Columbus, Mo.: South Asia Books, 1983),
(Columbus, Misuri: Libros de Asia del Sur,
discusses the guru-disciple relationship within 1983), habla de la relacin de gur-discpulo
the tradition of Advaita Vedanta. Daniel Gold
dentro de la tradicin de Advaita Vedanta. Daniel
looks at the guru as a focal point of change in his Gold mira al gur como un foco de cambio de
two books, The Lord as Guru: Hindi Saints in sus dos libros, El Seor como el Gur: Santos
the North Indian Tradition (New York: Oxford hindi en la Tradicin india del Norte (Nueva
University Press, 1987) and Comprehending the York: Oxford University Press, 1987) y
Guru: Toward a Grammar of Religious
Entender al Gur: Hacia una Gramtica de
Perception (Atlanta: Scholars Press, 1988).
Percepcin Religiosa (Atlanta: Prensa de
Bettina Baumers article, The Guru in the
Eruditos, 1988). El artculo de Bettina Baumer,
Hindu Tradition, Studies in Formative
El Gur en la Tradicin hind, Estudios en
Spirituality 11, no. 3, (1990): 341-353), gives an Espiritualidad Formativa 11, nm. 3, (1990):
excellent historical overview of the category of 341-353), da una descripcin histrica excelente
guru. Finally, Douglas Brooks, in The Secret of de la categora del gur. Finalmente, Douglas
the Three Cities: An Introduction to Hindu kta Brooks, en El Secreto de las Tres Ciudades: Una
Tantrism (Chicago: University of Chicago Press, Introduccin a hind kta Tantrism (Chicago:
1990), offers an enlightening discussion of the la universidad de la Prensa de Chicago, 1990),
centrality of the guru in tantric Hinduism.
ofrece una discusin informativa de la posicin
central del gur en el Hinduismo tantric.
9. See, for example, Raymond B.
9. Ver, por ejemplo, a Raymond B.
Williams, A New Face of Hinduism: The
Williams, Una Nueva Cara del Hinduismo: La
Swaminarayam Religion (Cambridge:
Religin Swaminarayam (Cambridge: editorial
Cambridge University Press, 1984). Lise Vails universitaria de Cambridge, 1984). El artculo de
article, Founders, Swamis, and Devotees:
Lise Vail, Fundadores, Swamis, y Devotos:
Becoming Divine in North Karnataka, in Gods Hacerse Divino en Karnataka del norte, en
of Flesh/Gods of Stone: The Embodiment of
Dioses de Carne/Dioses de Piedra: La

Divinity in India, Joanne Waghorne and Norman Encarnacin de Divinidad en India, Joanne
Cutler, eds. (Chambersburg, Pa.: Anima, 1985), Waghorne y Cuchillero normando, editores
pp. 123-140, is based upon her dissertation,
(Chambersburg, Pensilvania: Anima, 1985), pps
Renunciation, Love and Power in Hindu
123-140, est basado en su disertacin,
Monastic Life (University of Pennsylvania,
Renuncia, Amor y Poder en la Vida Monstica
1987), in which she discusses the concept of the hind (universidad de Pensilvania, 1987), en que
interpntration of guru and disciple based on ella habla del concepto de la interpenetracin de
her fieldwork on a Virashaiva sect in Karnataka. gur y discpulo basado en su trabajo de campo
In Redemptive Encounters: Three Modern Styles en una secta de Virashaiva en Karnataka. En
in the Hindu Tradition (Berkeley: University of Encuentros Redentores: Tres Estilos Modernos
California Press, 1986), Lawrence Babb
en la Tradicin hind (Berkeley: la universidad
discusses the guru in the context of three modern de la Prensa de California, 1986), Lawrence
Hindu movements.
Babb habla del gur en el contexto de tres
movimientos hindes modernos.
10. Gupta, Obscure Religious Cults, p.
10. Gupta, Obscurezca Cultos Religiosos,
356.
p. 356.
11. As quoted in Baumer, The Guru in
11. Que como citado en Baumer, El
the Hindu Tradition, p. 352.
Gur en la Tradicin hind, p. 352.
12. Gonda, Change and Continuity, p.
12. Gonda, Cambio y Continuidad, p.
235.
235.
13. See Baumer, The Guru in the Hindu
13. Ver Baumer, El Gur en la Tradicin
Tradition, pp. 341-342, referring to the
hind, pps 341-342, refirindose al Mundaka
Mundaka Upanishad, 1.2.12-13, in The Thirteen Upanishad, 1.2.12-13, en El Trece Principal
Principal Upanisads, ed. and trans. Robert
Upanisads, editor y transaccin Robert Hume
Hume (Delhi: Oxford University Press, 1985), p. (Delhi: Oxford University Press, 1985), p. 369.
369.
14. Taittiriya Upanishad, 1.3.3., ibid., p.
14. Taittiriya Upanishad, 1.3.3., ibd., p.
276.
276.
15. Chndogya Upanishad, 8.7.2., ibid.,
15. Chndogya Upanishad, 8.7.2., ibd.,
p. 268.
p. 268.
16. Shvetshvatara Upanishad, 6.23,
16. Shvetshvatara Upanishad, 6.23,
ibid., p. 411.
ibd., p. 411.
17. See Baumer, The Guru in the Hindu
17. Ver Baumer, El Gur en la Tradicin
Tradition, pp. 343-344.
hind, pps 343-344.
18. Mahbhrata, 7, a.66 C., as cited in
18. Mahbhrata, 7, un 66 C., como
Gonda, Change and Continuity, p. 252.
citado en Gonda, Cambio y Continuidad, p. 252.
19. Mahbhrata, 1.123.10-15, trans,
19. Mahbhrata, 1.123.10-15,
and ed., J. A. B. van Buitenen, vol. 1 (Chicago: transaccin, y editor, J. A. B. van Buitenen,
University of Chicago Press, 1973), pp. 270-271. volumen 1 (Chicago: universidad de Prensa de
Jan Gonda, in Change and Continuity, p. 230, Chicago, 1973), pps 270-271. Jan Gonda, en
maintains, however, that the divine character of Cambio y Continuidad, p. 230, mantiene, sin
the religious teacher, which cannot be
embargo, que el personaje divino del profesor
disassociated from the divinity of the learned
religioso, que no puede ser disociado de la
brahman, has always been an Indian tenet. 20. divinidad del bracmn culto, siempre ha sido un
Cenkner, A Tradition of Teachers, p. 32.
principio indio. 20. Cenkner, Una Tradicin de
Profesores, p. 32.

21. Ibid., p. 34.

21. Ibd., p. 34.
22. Chndogyopanisadbhsya, 6.14, in
22. Chndogyopanisadbhsya, 6.14, en
Karl Potter, ed., Encyclopedia of Indian
Karl Potter, editor, Enciclopedia de Filosofas
Philosophies: Advaita Vednta up to amkara indias: Advaita Vednta hasta amkara y Sus
and His Pupils (Princeton, N.J. : Princeton
Alumnos (Princeton, N.J.: editorial universitaria
University Press, 1981), p. 268.
de Princeton, 1981), p. 268.
23. William Cenkner, in The Tradition of
23. Guillermo Cenkner, en La Tradicin
Teachers, pp. 43-44, says that this doctrine is
de Profesores, pps 43-44, dice que esta doctrina
articulated in the revered hymn attributed to
es articulada en el himno reverenciado atribuido
Shankara, ri Daksinmrtistotra. Although
a Shankara, ri Daksinmrtistotra. Aunque
Karl Potter, in Encyclopedia of Indian
Karl Potter, en Enciclopedia de Filosofas
Philosophies, p. 317, says that this hymn was
indias, p. 317, dice que este himno fue
probably written by a successor of Shankaras, probablemente escrito por un sucesor de
the poem certainly reflects his devotees
Shankara, el poema seguramente refleja la
assumption that the guru, having realized his
asuncin de sus devotos que el gur, habiendo
divinity, is to be worshiped.
realizado su divinidad, debe ser adorado.
24. Brihadranyaka Upanishad, III. 7, in
24. Brihadranyaka Upanishad, III. 7, en
Robert Hume, ed. and trans. The Thirteen
Robert Hume, editor y transaccin El Trece
Principal Upanisads (Delhi: Oxford University Principal Upanisads (Delhi: Oxford University
Press, 1985), pp. 114-116.
Press, 1985), pps 114-116.
25. Ibid., p. 37. Cenkner refers here to
25. Ibd., p. 37. Cenkner se refiere aqu al
Shankaras commentary on the Brihadranyaka comentario de Shankara sobre el Brihadranyaka
Upanishad, VI.v1-4 and II.vI.3, in which he
Upanishad, VI.v1-4 e II.vI.3, en el cual l
traces his lineage through the mothers of the
remonta su linaje por las madres de los
teachers, and to his commentary on the
profesores, y a su comentario sobre el
Mndrukyakrik, IV. 100, in which he praises Mndukyakrik, IV. 100, en que l elogia la
the triad of Brahman, the lineage of teachers,
trada del Bracmn, el linaje de profesores, y su
and his own teacher.
propio profesor.
26. Potter, Encyclopedia of Indian
26. Alfarero, Enciclopedia de Filosofas
Philosophies, Shankaras Brahmastrabhsrya, indias, Brahmastrabhsya de Shankara,
1.2.18-20, p. 134, and Aitareyopanisadbhsr
ya, 1.2.18-20, p. 134, y Aitareyopanisadbhsya,
r
V. 13, p. 277.
V. 13, p. 277.
27. See Baumer, The Guru in the Hindu
27. Ver Baumer, El Gur en la Tradicin
Tradition, p. 345.
hind, p. 345.
28. See iva Stra II.6, plus
28. Ver iva Stra II.6, ms el
Kshemarjas commentary, in iva Stras: The comentario Kshemarjas, en iva Stras: El
Yoga of Supreme Identity, Jaideva Singh, trans. Yoga de Identidad Suprema, Jaideva Singh,
(Delhi: Motilal Banarsidass, 1979), pp. 102-103. transaccin (Delhi: Motilal Banarsidass, 1979),
pps 102-103.
29. Paul Muller-Ortega, The Triadic
29. Paul Muller-Ortega, El Corazn
Heart of iva (Albany: State University of New Triadic de iva (Albania: Universidad estatal de
York Press, 1989), pp. 165-167.
Prensa de Nueva York, 1989), pps 165-167.
30. Gonda, Change and Continuity, p.
30. Gonda, Cambio y Continuidad, p.
252.
252.
31. See John S. Hawley and Mark
31. Ver a John S. Hawley y Mark
Juergensmeyer, eds., Songs of the Saints of India Juergensmeyer, editores, Canciones de los

(New York: Oxford University Press, 1988), pp. Santos de India (Nueva York: Oxford University
43-44.
Press, 1988), pps 43-44.
32. Gonda, Change and Continuity, p.
32. Gonda, Cambio y Continuidad, p.
280.
280.
33. As is discussed in chapter 6, while
33. Como es hablado en el captulo 6,
Chaitanya was not the first guru to be considered mientras Chaitanya no era el primer gur para
an avatra-for example, Shankara was portrayed ser considerado un avatra-por-ejemplo,
as an avatra of Shiva-Chaitanyas described
Shankara fue retratado ya que un avatra de
avatrahood seemed to establish a paradigm for Shiva-Chaitanya ha descrito avatrahood pareci
the claim to avatrahood of more contemporary establecer un paradigma para la reclamacin de
gurus.
avatrahood de gures ms contemporneos.
34. For example, Shree Guru Gita, verse
34. Por ejemplo, el Gur de Shree Gita,
96, p. 33.
verso 96, p. 33.
35. Gonda, Change and Continuity, pp.
35. Gonda, Cambio y Continuidad, pps
280-281.
280-281.
36. Klaus Klostermaier, A Survey of
36. Klaus Klostermaier, Una Revisin de
Hinduism (Albany: State University of New
Hinduismo (Albania: Universidad estatal de
York Press, 1989), p. 173.
Prensa de Nueva York, 1989), p. 173.
37. Although this verse can be found in
37. Aunque este verso pueda ser
the hatha yoga text, iva Samhita, 3.13, Srisa
encontrado en el texto de hatha yoga, iva
Chandra Vasu, trans. (New York: AMS Press,
Samhita, 3.13, Srisa Chandra Vasu, transaccin
1974), p. 47, it was probably an Upanishadic
(Nueva York: Prensa de AMS, 1974), p. 47, era
mantra. It is chanted today in nandamay Ms probablemente un mantra de Upanishadic. Es
ashram and in the ashrams of many other gurus. cantado hoy en nandamay Ms ashram y en
los ashrams de muchos otros gures.
38. Regarding the contemporary Hindu
38. En cuanto al contexto hind
context, see, for example, Joel Kramer and
contemporneo, ver, por ejemplo, a Joel Kramer
Diana Alstead, The Guru Papers: Masks of
y Diana Alstead, Los Papeles de Gur:
Authoritarian Power (Berkeley, Calif: North
Mscaras de Poder Autoritario (Berkeley,
Atlantic Books, 1993); Georg Feuerstein, Holy California: Libros Atlnticos del Norte, 1993);
Madness (New York: Arkana, 1990); John Wren- Georg Feuerstein, Locura Santa (Nueva York:
Lewis, Death Knell of the Guru System:
Arkana, 1990); John Wren-Lewis, Golpe de
Perfectionism versus Enlightenment, Journal of gracia del Sistema de Gur: Perfeccionismo
Humanistic Psychology 34, no. 2, (1994): 46-61; contra Aclaracin, Diario de Psicologa
and Gregory Bogart, Separating from a
Humanstica 34, nm. 2, (1994): 46-61; y
Spiritual Teacher, Journal of Transpersonal
Gregory Bogart, Separacin de un Profesor
Psychology 24, no. 1 (1992): 1-23. For a
Espiritual, Diario de Psicologa Transpersonal
discussion of the same issue within the Buddhist 24, nm. 1 (1992): 1-23. Para una discusin de
community, see Jack Kornfields The
la misma cuestin dentro de la comunidad
Emperors New Clothes: Problems with
budista, ver a Jack Kornfield la Nueva Ropa del
Teachers, in A Path with Heart (New York:
Emperador: problemas con Profesores, en Un
Bantam, 1993), pp. 254-271; Kate Wheeler,
Camino con Corazn (Nueva York: Gallo,
Towards a New Spiritual Ethic, Yoga Journal, 1993), pps 254-271; Kate Wheeler, Hacia una
March-April (1994): 32-37; and Stephen
Nueva tica Espiritual, Diario de Yoga, marzoButterfield, Finnegan at His Wake, Tricycle, abril (1994): 32-37; y Stephen Butterfield,
Vol III., no. 2 Winter (1994): 64-67.
Finnegan en Su Estela, Triciclo, Vol III,

Invierno nm. 2 (1994): 64-67.

39. In The Secret of the Three Cities, p.
39. En El Secreto de las Tres Ciudades,
83, Douglas Brooks relates that Bhskararya, p. 83, Douglas Brooks relaciona esto
the eighteenth-century tantric Shkta guru,
Bhskararya, el siglo dieciocho tantric Shkta
referred to dksh as the first step of the palace gur, se refiri a dksh como el primer paso
of liberation. 40. These forms of dksh, along del palacio de la liberacin. 40. Estas formas de
with several more found in the Kularnava
dksh, junto con varios ms encontrados en el
Tantra, are enumerated by June McDaniel in
Kularnava Tantra, son enumeradas por June
The Madness of the Saints: Ecstatic Religion in McDaniel en La Locura de los Santos: Religin
Bengal (Chicago: University of Chicago Press, Extasiada en Bengal (Chicago: universidad de
1989), pp. 106-107.
Prensa de Chicago, 1989), pps 106-107.
41. Muller-Ortega, The Triadic Heart of
41. Muller-Ortega, El Corazn Triadic
iva, p. 170.
de iva, p. 170.
42. Baumer, The Guru in the Hindu
42. Baumer, El Gur en la Tradicin
Tradition, p. 343.
hind, p. 343.
43. Brooks, The Secret of the Three
43. Arroyos, El Secreto de las Tres
Cities, pp. 64-65.
Ciudades, pps 64-65.
44. See Raymond B. Williams, The
44. Ver a Raymond B. Williams, El
Holy Man as the Abode of God in the
Hombre Santo como el Domicilio de Dios en la
Swaminarayan Religion, in Gods of Flesh,
Religin Swaminarayan, en Dioses de la
Gods of Stone: The Embodiment of Divinity in Carne, Dioses de la Piedra: La Encarnacin de
India, Joanne Punzo Waghorne and Norman
Divinidad en India, Joanne Punzo Waghorne y
Cutler, eds. (Chambersburg, Pa.: Anima, 1985), Cuchillero normando, editores (Chambersburg,
pp. 143-145.
Pensilvania: Anima, 1985), pps 143-145.
45. Vail, Founders, Swamis, and
45. Vail, Fundadores, Swamis, y
Devotees, pp. 131-132.
Devotos, pps 131-132.
46. McKim Marriott and Ronald Inden,
46. McKim Marriott y Ronald Inden,
Toward an Ethnosociology of South Asian
Hacia Ethnosociology de Sistemas de Castas
Caste Systems, in The New Wind: Changing
sudasiticos, en El Nuevo Viento: Cambiando
Identities in South Asia, Kenneth David, ed. (TheIdentidades en Asia del Sur, Kenneth David,
Hague: Mouton, 1977), p. 232. For other works editor (La Haya: Mouton, 1977), p. 232. Para
of McKim Marriott, see Alternative Social
otros trabajos de McKim Marriott, ver Ciencias
Sciences, in General Education in the Social sociales Alternativas, en la Educacin general
Sciences: Centennial Reflections (Chicago:
en las Ciencias sociales: Reflexiones
University of Chicago Press, 1992), pp. 262-278;Centenarias (Chicago: universidad de Prensa de
Interpreting Indian Society: A Monistic
Chicago, 1992), pps 262-278; sociedad india
Alternative to Dumonts Dualism, Journal of que Hace de intrprete: Una Alternativa Monistic
Asian Studies 36, no. 1, (1970): 189-195; and
al Dualismo de Dumont, Diario de Estudios
Constructing an Indian Ethnosociology,
asiticos 36, nm. 1, (1970): 189-195; y
Contributions to Indian Sociology, 23, no. 1
Construyendo Ethnosociology indio,
(1989), 1-36.
Contribuciones a Sociologa india, 23, nm. 1
(1989), 1-36.
47. Valentine Daniels, Fluid Signs: Being
47. Valentino Daniels, Signos Fluidos:
a Person the Tamil Way (Berkeley: University of Ser una Persona el Camino tamil (Berkeley:
California Press, 1987), p. 103.
universidad de Prensa de California, 1987), p.
103.

48. Marriott, Constructing an Indian

48. Marriott, Construyendo
Ethnosociology, pp. 14-15. In a personal
Ethnosociology indio, pps 14-15. En una
communication on 8/8/92, Marriott conceded
comunicacin personal el 08/08/92, Marriott
that this definition does not take into account the admiti que esta definicin no tiene la
Bengali proclivity to see God as both nirguna propensin bengal en cuenta para ver a Dios
and saguna, as being beyond attributes and
tanto como nirguna como como saguna, que
possessing attributes.
como est ms all de atributos y atributos que
poseen.
49. See Vail, Founders, Swamis, and
49. Ver Vail, Los fundadores, Swamis, y
Devotees, pp. 131-133, for a description of a los Devotos, pps 131-133, para una descripcin
process of mutual subtle gift-giving within the de un proceso del dar el regalo sutil mutuo
sampradya of Siddhalingshvara, in which
dentro del sampradya de Siddhalingshvara, en
each swami not only receives qualities such as el cual cada swami no slo recibe calidades,
[his] akti but also eventually this results in his como [su] akti sino tambin finalmente esto
becoming Siddhalingvara. 50. For a
causan el que hace Siddhalingvara. 50. Para
discussion of a similar substantial transmission una discusin de un fenmeno de transmisin
phenomenon, see Mary Douglas, in Purity and sustancial similar, ver a Mary Douglas, en
Danger (London: Ark, 1966), p. 112, in which Pureza y Peligro (Londres: Refugio, 1966), p.
she speaks of the Islamic concept of baraka, or 112, en que ella habla del concepto islmico de
success power in Somalia: Another
baraka, o poder de xito en Somalia: Otra
characteristic of success power is that it is often caracterstica del poder de xito es que a menudo
contagious. It is transmitted materially. Anything es contagioso. Es transmitido materialmente.
which has been in contact with baraka may get Algo que haya estado en el contacto con
baraka?. 51. I am indebted to Charles
baraka puede conseguir baraka?. 51. Soy
Hallissey, a former student of Marriott, for a
endeudado a Charles Hallissey, un ex-estudiante
personal communication on 10/2/92 in which he de Marriott, para una comunicacin personal el
helped me apply transactional theory to the guru- 02/10/92 en la cual l me ayud a aplicar la
disciple relationship. There are two parallel
teora transaccional a la relacin de gurphenomena that help to explain the belief in the discpulo. Hay dos fenmenos paralelos que
gurus ability to take on the karma of the
ayudan a explicar la creencia en la capacidad del
devotee. Gloria Raheja, in The Poison in the Gift gur de tomar la karma del devoto. Gloria
(Chicago: University of Chicago Press, 1988), Raheja, en El Veneno en el Regalo (Chicago: la
talks at length about the belief in the brahmans universidad de la Prensa de Chicago, 1988),
ability to take on impurity. In the Mahyna
habla con mucho detalle de la creencia en la
Buddhist tradition, there is the doctrine of the
capacidad del bracmn de tomar la impureza. En
transfer of merit in which a bodhisattva, or
la tradicin budista Mahyna, hay doctrina de la
future Buddha, dedicates his karmic merit to all transferencia de mrito en el cual un bodhisattva,
beings for their eventual liberation
o futuro Buda, dedica su mrito de karmic a
iparinman). See Hans Wolfgang Schumann, todos los seres para su liberacin eventual
Buddhism: An Outline of Its Teachings and
iparinman). Ver a Hans Wolfgang Schumann,
Schools (Wheaton, 111.: Quest, 1984), pp. 111- budismo: Un Contorno de Sus Enseanzas y
112.
Escuelas (Wheaton, 111.: Bsqueda, 1984), pps
111-112.
52. Interview 22, Varanasi, 12/11/90, p. 3
52. Entreviste 22, Varanasi, el 11/12/90,
p. 3
53. Interview 35, Calcutta, 1/21/91, p.
53. Entreviste 35, Calcuta, el 21/01/91, p.

12.

12.
54. Interview 30, Calcutta, 1/15/91, p.

12.

54. Entreviste 30, Calcuta, el 15/01/91, p.

12.

55. Interview 11, Kankhal, 11/27/90, pp.

55. Entreviste 11, Kankhal, el 27/11/90,

1, 6.
pps 1, 6.
56. Interview 16, Kankhal, 6/18/91.
56. Entreviste 16, Kankhal, el 18/06/91.
57. Because I agreed to keep the source
57. Como consent en guardar la fuente
of this material particularly confidential, I do not de este material particularmente confidencial, no
include the specific interview number or the
incluyo el nmero de entrevista especfico o el
place of the interview.
lugar de la entrevista.
58. Interview 31, Calcutta, 1/16/91, p. 4.
58. Entreviste 31, Calcuta, el 16/01/91, p.
4.
59. Interview 9, Varanasi, 11/18/90, p. 9.
59. Entreviste 9, Varanasi, el 18/11/90, p.
9.
60. Interview 35, Calcutta, 1/21/91, pp.
60. Entreviste 35, Calcuta, el 21/01/91,
6-7. In a similar vein, a Calcutta businessman, pps 6-7. En una vena similar, un hombre de
Rajkumar Roy, was moved to tears telling me negocios de Calcuta, Rajkumar Roy, fue movido
how M ordered him to take dksh and
a rasgones dicindome como M orden que l
provided everything he needed for the ceremony tomara dksh y proporcion todo que l
(Interview 28, Calcutta, 1/14/91, pp. 6-7).
necesit para la ceremonia (Entreviste 28,
Calcuta, el 14/01/91, pps 6-7).
61. Interview 22, Varanasi, 12/11/90, p.
61. Entreviste 22, Varanasi, el 11/12/90,
6.
p. 6.
62. Interview 17, Kankhal, 12/1/90, p.
62. Entreviste 17, Kankhal, el 01/12/90,
14.
p. 14.
63. Interview 6, Varanasi, 9/2/90, p. 3-4.
63. Entreviste 6, Varanasi, el 02/09/90, p.
In chapter 6, we consider what M means when 3-4. En el captulo 6, consideramos lo que M
she tells devotees, Nryana gave it, or
significa cuando ella dice a devotos, Nryana
Parameshvara gave it. Whether she initiates lo dio, o Parameshvara lo dio. Si ella inicia
directly or not, she may simply be referring to directamente o no, ella puede referir
herself as a channel of the divine, or she may be simplemente a ella como un canal del divino, o
hinting that she, too, considers herself not the
ella puede hacer alusin que, tambin, se
means but the end.
considera no los medios, pero el final.
64. Interview 31, Calcutta, 1/16/91, p. 4.
64. Entreviste 31, Calcuta, el 16/01/91, p.
4.
65. Interview 24, Calcutta, 1/21/91, p. 6.
65. Entreviste 24, Calcuta, el 21/01/91, p.
6.
66. Interview 29, Calcutta, 1/14/91, pp.
66. Entreviste 29, Calcuta, el 14/01/91,
7-8.
pps 7-8.
67. Diana L. Eck, in Daran: Seeing the
67. Diana L. Eck, en Daran: Viendo la
Divine Image in India (Chambersburg, Pa.:
Imagen Divina en India (Chambersburg,
Anima, 1981), p. 3, has pointed out the
Pensilvania: Anima, 1981), p. 3, ha indicado la
importance of not only seeing but being seen by importancia de no ver slo, pero ser visto por el
the divine in India.
divino en India.
68. Interview 30, Calcutta, 1/15/91, pp.
68. Entreviste 30, Calcuta, el 15/01/91,
8-9.
pps 8-9.

69. Interview 16, Kankhal, 11/30/90, pp.

69. Entreviste 16, Kankhal, el 30/11/90,

pps 3-4.
70. Interview 18, Kankhal, 12/1/90, p. 7.
70. Entreviste 18, Kankhal, el 01/12/90,
p. 7.
71. Interview 11, Kankhal, 11/27/90, pp.
71. Entreviste 11, Kankhal, el 27/11/90,
1-2. In this description of Swami Turiyanandas pps 1-2. En esta descripcin de dksh de Swami
dksh, when he says that Ms compassionate Turiyananda, cuando l dice que el vistazo
glance broke down the samskras, he seems to compasivo Ms dividi el samskras, parece
be using a metaphor of purification, almost
que l usa una metfora de purificacin, casi
blowtorching, rather than the metaphor of
blowtorching, ms bien que la metfora de
planting a seed, which is a metaphor of
plantar una semilla, que es una metfora de la
substantial transmission. Yet, since Swamiji in transmisin sustancial. An, ya que Swamiji en
another place in the interview speaks of Ms
otro lugar en la entrevista habla de Ms que
planting a seed in the devotees causal body,
planta una semilla en el cuerpo causal del
which eventually must grow (Interview 11,
devoto, que finalmente debe crecer (Entreviste
Kankhal, 11/27/90, pp. 4-5), both metaphors
11, Kankhal, el 27/11/90, pps 4-5), parece que
seem to coexist in the minds of Ms devotees. ambas metforas coexisten en las mentes de
devotos Ms.
72. Interview 7, Ganeshpuri, 10/13/90,
72. Entreviste 7, Ganeshpuri, el 13/10/90,
pp. 2-3.
pps 2-3.
73. Interview 2a, Varanasi, 9/7/90, p. 1.
73. Entrevista 2a, Varanasi, el 07/09/90,
p. 1.
74. Interview 41, Varanasi, 11/22/90, pp.
74. Entreviste 41, Varanasi, el 22/11/90,
1-2.
pps 1-2.
75. Interview 31, Calcutta, 1/17/91, pp.
75. Entreviste 31, Calcuta, el 17/01/91,
1-2; interview 37, Calcutta, 1/21/91, p. 7.
pps 1-2; entreviste 37, Calcuta, el 21/01/91, p. 7.
76. Interview 27, Calcutta, 1/14/91, p. 3.
76. Entreviste 27, Calcuta, el 14/01/91, p.
3.
77. Interview 30, Calcutta, 1/15/91, p. 11.
77. Entreviste 30, Calcuta, el 15/01/91, p.
11.
78. Interview 23, Ganeshpuri, 1/6/91, pp.
78. Entreviste 23, Ganeshpuri, el
3-4.
06/01/91, pps 3-4.
79. Interview 44, South Fallsburg, N.Y.,
79. Entreviste 44, Fallsburg del sur,
8/20/93, p. 1.
Nueva York, el 20/08/93, p. 1.
80. Interview 16, Kankhal, 11/30/90, p.
80. Entreviste 16, Kankhal, el 30/11/90,
8.
p. 8.
81. Interview 11, Kankhal, 11/27/90, pp.
81. Entreviste 11, Kankhal, el 27/11/90,
4-5.
pps 4-5.
82. Interview 30, Calcutta, 1/15/91, p.
82. Entreviste 30, Calcuta, el 15/01/91, p.
15.
15.
83. Interview 28, Calcutta, 1/14/91, p.
83. Entreviste 28, Calcuta, el 14/01/91, p.
10.
10.
84. Interview 12, Dehradun, 11/19/90, p.
84. Entreviste 12, Dehradun, el 19/11/90,
15.
p. 15.
85. Interview 33, Calcutta, 1/18/91, p. 5.
85. Entreviste 33, Calcuta, el 18/01/91, p.
3-4.

5.
86. Swami Samatnananda, Interview 30,
86. Swami Samatnananda, Entrevista 30,
Calcutta, 1/15/91, p. 5.
Calcuta, el 15/01/91, p. 5.
87. Interview 17, Kankhal, 12/1/90, p.
87. Entreviste 17, Kankhal, el 01/12/90,
13.
p. 13.
88. Interview 4, Varanasi, 9/20/90, p. 6.
88. Entreviste 4, Varanasi, el 20/09/90, p.
6.
89. Interview 17, Kankhal, 12/1/90, p. 9.
89. Entreviste 17, Kankhal, el 01/12/90,
p. 9.
90. Interview 18, Kankhal, 12/1/90, pp.
90. Entreviste 18, Kankhal, el 01/12/90,
1-2.
pps 1-2.
91. Interview 30, Calcutta, 1/15/91, p. 5.
91. Entreviste 30, Calcuta, el 15/01/91, p.
5.
92. Interview 8, Varanasi, 11/16/90, p.
92. Entreviste 8, Varanasi, el 16/11/90, p.
29.
29.
93. Interview 35, Calcutta, 1/21/91, pp.
93. Entreviste 35, Calcuta, el 21/01/91,
4-5.
pps 4-5.
94. Interview 12, Dehradun, 11/29/90, p.
94. Entreviste 12, Dehradun, el 29/11/90,
14.
p. 14.
95. Interview 16, Kankhal, 11/30/90, p.
95. Entreviste 16, Kankhal, el 30/11/90,
14.
p. 14.
96. Interview 19, Kankhal, 12/2/90, p.
96. Entreviste 19, Kankhal, el 02/12/90,
18.
p. 18.
97. Interview 11, 11/27/90, pp. 4-5.
97. Entreviste 11, el 27/11/90, pps 4-5.
98. Interview 9, Varanasi, 11/18/90, pp.
98. Entreviste 9, Varanasi, el 18/11/90,
1-3.
pps 1-3.
99. Interview 22, Varanasi, 12/11/90.
99. Entreviste 22, Varanasi, el 11/12/90.
100. Interview 30, 1/15/91, p. 14.
100. Entreviste 30, el 15/01/91, p. 14.
101. Interview 20, Kankhal, 12/2/90, p.
101. Entreviste 20, Kankhal, el 02/12/90,
20.
p. 20.
102. Interview 4, Varanasi, 9/20/90, p. 1.
102. Entreviste 4, Varanasi, el 20/09/90,
p. 1.
103. Interview 30, Calcutta 1/15/91, p. 5.
103. Entreviste 30, Calcuta el 15/01/91,
p. 5.
104. Interview 17, Kankhal, 12/1/90, p.
104. Entreviste 17, Kankhal, el 01/12/90,
2.
p. 2.
105. Interview 20, Kankahl, 12/2/90, p.
105. Entreviste 20, Kankahl, el 02/12/90,
20.
p. 20.
106. Interview 20, Kankhal, 12/2/90, p.
106. Entreviste 20, Kankhal, el 02/12/90,
11.
p. 11.
107. Interview 8, Varanasi, 11/16/90, pp.
107. Entreviste 8, Varanasi, el 16/11/90,
32-33.
pps 32-33.
108. Interview 36, Calcutta, 1/21/91, pp.
108. Entreviste 36, Calcuta, el 21/01/91,
9-10.
pps 9-10.
109. Interview 35, Calcutta, 1/21/91, p.
109. Entreviste 35, Calcuta, el 21/01/91,

7.

p. 7.
110. Interview 29, Calcutta, 1/14/91, p. 8.

110. Entreviste 29, Calcuta, el 14/01/91,

p. 8.

111. Interview 11, Kankhal, 11/27/90, pp.

111. Entreviste 11, Kankhal, el 27/11/90,

3-4.
pps 3-4.
112. Interview 18, Kankhal, 12/1/90, p.
112. Entreviste 18, Kankhal, el 01/12/90,
4.
p. 4.
113. Interview 41, Varanasi, 11/22/90, p.
113. Entreviste 41, Varanasi, el 22/11/90,
2.
p. 2.
114. Interview 19, Kankhal, 12/2/90, p.
114. Entreviste 19, Kankhal, el 02/12/90,
18.
p. 18.
115. Interview 12, Dehradun, 11/29/90,
115. Entreviste 12, Dehradun, el
p. 7.
29/11/90, p. 7.
116. Interview 8, Varanasi, 11/16/90, pp.
116. Entreviste 8, Varanasi, el 16/11/90,
19-26.
pps 19-26.
117. Interview 9, Varanasi, 11/18/90, p.
117. Entreviste 9, Varanasi, el 18/11/90,
6.
p. 6.
118. Interview 33, Calcutta, 1/18/91, p. 5.
118. Entreviste 33, Calcuta, el 18/01/91,
p. 5.
119. Interview 16, Kankhal, 1/30/90, pp.
119. Entreviste 16, Kankhal, el 30/01/90,
11-12.
pps 11-12.
120. Interview 15, Kankhal, 11/30/90, p.
120. Entreviste 15, Kankhal, el 30/11/90,
5.
p. 5.
121. Interview 31, Calcutta, 1/16/91, p.
121. Entreviste 31, Calcuta, el 16/01/91,
1.
p. 1.
122. Bithika Mukerji, From the Life of
122. Bithika Mukerji, De la Vida de
nandamay M, (Varanasi: Shree Shree
nandamay M, (Varanasi: Shree Shree
Anandamayee Sangha, 1981), 2:143-146.
Anandamayee Sangha, 1981), 2:143-146.
123. Interview 37, Calcutta, 12/21/91,
123. Entreviste 37, Calcuta, el 21/12/91,
pp. 3-4.
pps 3-4.
124. Interview 19, Kankhal, 12/2/90, pp.
124. Entreviste 19, Kankhal, el 02/12/90,
6-9.
pps 6-9.
125. For a discussion of succession in
125. Para una discusin de sucesin en
religious movements founded by a charismatic movimientos religiosos fundados por una cifra
figure, see Timothy Miller, ed., When Prophets carismtica, ver a Timothy Miller, editor,
Die: The Postcharismatic Fate of New Religious Cuando los Profetas Die: El Destino
Movements (Albany: State University of New Postcarismtico de Nuevos Movimientos
York Press, 1991), especially Gene Thursby,
Religiosos (Albania: Universidad estatal de
Siddha Yoga: Swami Muktananda and the Seat Prensa de Nueva York, 1991), sobre todo Gene
of Power. pp. 165-182.
Thursby, Yoga Siddha: Swami Muktananda y el
Asiento de Poder. pps 165-182.
126. Interview 16, Kankhal, 11/30/90, p.
126. Entreviste 16, Kankhal, el 30/11/90,
9.
p. 9.
127. See, for example, Miller, When
127. Ver, por ejemplo, al Molinero,
Prophets Die.
Cuando los Profetas Die.

128. Interview 13, Dehradun, 11/19/90,

128. Entreviste 13, Dehradun, el
pp. 7-8.
19/11/90, pps 7-8.
129. Interview 12, Dehradun, 11/29/90,
129. Entreviste 12, Dehradun, el
p. 15.
29/11/90, p. 15.
130. Interview 16, Kankhal, 11/30/91, p.
130. Entreviste 16, Kankhal, el 30/11/91,
9.
p. 9.
131. Interview 17, Kankhal, 12/1/90, pp.
131. Entreviste 17, Kankhal, el 01/12/90,
11-12.
pps 11-12.
132. Interview 18, Kankhal, 12/1/90, pp.
132. Entreviste 18, Kankhal, el 01/12/90,
12-13.
pps 12-13.
133. Mukerji, From the Life of
133. Mukerji, De la Vida de nandamay
nandamay M, 2:147-148. See also Hari Ram M, 2:147-148. Tambin ver el Carnero de Hari
Joshi, Ma Anandamayi Dla (Varanasi: Shree
Joshi, la mam Anandamayi Dla (Varanasi:
Shree Anandamayee Charitable Society, 1974), Sociedad de Shree Shree Anandamayee
pp. 71-72.
Charitable, 1974), pps 71-72.
134. A. K. Ramanujan, On Women
134. A. K. Ramanujan, En Santos de
Saints, in The Divine Consort: Rdh and the Mujeres, en El Consorte Divino: Rdh y las
Goddesses of India (Boston: Beacon, 1982), pp. Diosas de India (Boston: Almenara, 1982), pps
323-324.
323-324.
135. See the work of Erndl, Denton,
135. Ver el trabajo de Erndl, Denton,
Ojha, and McDaniel in the Bibliography.
Ojha, y McDaniel en la Bibliografa.
136. McDaniel, The Madness of the
136. McDaniel, La Locura de los Santos,
Saints, p. 231.
p. 231.
137. Catherine Ojha, Feminine
137. Catherine Ojha, Ascetismo
Asceticism in Hinduism: Its Tradition and
femenino en Hinduismo: Su Tradicin y
Present Conditions, Man in India, vol. 61, no. Condiciones actuales, Hombre en India,
3, 1981 pp. 280-281.
volumen 61, pps nm. 3, 1981 280-281.
138. Kathleen Erndl, Victory to the
138. Kathleen Erndl, Victoria a la
Mother: The Hindu Goddess of Northwest India Madre: La Diosa hind de India Noroeste en
in Myth, Ritual, and Symbol (New York: Oxford Mito, Ritual, y Smbolo (Nueva York: Oxford
University Press, 1993), pp. 105134. An parallel University Press, 1993), pps 105134. Una
conversation occurs in Miranda Shaw,
conversacin paralela ocurre en Miranda Shaw,
Passionate Enlightenment: Women in Tantric
Aclaracin Apasionada: Mujeres en budismo
Buddhism (Princeton, N.J.: Princeton University Tantric (Princeton, N.J.: editorial universitaria de
Press, 1994), pp. 136-138. Shaw, having
Princeton, 1994), pps 136-138. Shaw, habiendo
established the prevalence of women gurus
establecido el predominio de gures de mujeres
within the Tibetan tradition, questions the
dentro de la tradicin tibetana, pone la ausencia
absence of their names from lists of gurus within en duda de sus nombres de listas de gures
lineages. In a personal communication, 2/26/92, dentro de linajes. En una comunicacin personal,
Shaw also wondered if women within tantric
el 26/02/92, Shaw tambin se pregunt si las
Buddhism and perhaps women, in general, might mujeres dentro del budismo tantric y quizs las
be less concerned with lineage than men.
mujeres, en general, podran estar menos
preocupadas por el linaje que hombres.
139. Satsang Tape no. 8, Suktal,
139. Cinta de Satsang nm. 8, Suktal,
November 1960, p. 36.
noviembre de 1960, p. 36.
140. Satsang Tape no. 20, Brindavan,
140. Cinta de Satsang nm. 20,

May 1965, p. 36.

Brindavan, mayo de 1965, p. 36.
141. Satsang Tape no. 36, Dehradun,
141. Cinta de Satsang nm. 36,
November 1974, pp. 24-25.
Dehradun, noviembre de 1974, pps 24-25.
142. Satsang Tape no. 102, Dehradun,
142. Cinta de Satsang nm. 102,
date unknown, pp. 9-12.
Dehradun, fecha desconocida, pps 9-12.
143. nandamay M, Mtri Vni,
143. nandamay M, Mtri Vni,
Atmananda, trans. (Calcutta: Shree Shree
Atmananda, transaccin (Calcuta: Sociedad de
Anandamayee Charitable Society, 1982), vol. 2, Shree Shree Anandamayee Charitable, 1982),
no. 332, pp. 267-268.
volumen 2, nm. 332, pps 267-268.
144. Satsang Tape no. 20, Brindavan,
144. Cinta de Satsang nm. 20,
November 1967, p. 14.
Brindavan, noviembre de 1967, p. 14.
145. Satsang Tape no. 98, Kankhal,
145. Cinta de Satsang nm. 98, Kankhal,
November 1981, p. 32.
noviembre de 1981, p. 32.
146. Satsang Tape no. 38,
146. Cinta de Satsang nm. 38,
Naimisharanya, January 1975, pp. 5-6.
Naimisharanya, enero de 1975, pps 5-6.
147. See Matri Vdni, 2:229-264, for a
147. Ver Matri Vdni, 2:229-264, para una
section in which M offers two of sets
seccin en la cual M ofrece dos de
instructions for the path of detachment, one for instrucciones de juegos para el camino de
householders and one for renunciants. We see separacin, un para cabezas de familia y un para
the ordinary norm defined by M as the pursuit renunciants. Vemos la norma ordinaria definida
of liberation in the context of dharma, while the por M como la bsqueda de liberacin en el
extraordinary norm is defined more rigorously as contexto de dharma, mientras la norma
the one-pointed pursuit of liberation.
extraordinaria es definida ms rigurosamente
como la bsqueda de un punto de la liberacin.
148. It should be noted that while the
148. Hay que notar que mientras el
sannysns and sannysinis went through a
sannysns y sannysinis pasaron por una
formal sannysa initiation in which they cast iniciacin sannysa formal en la cual ellos
off the worldly life, the brahmachrs and
"desamarran" la vida mundana, el brahmachrs
brahmachrs either asked M if they could stay y brahmachrs preguntaban a M si ellos
with her as her lifelong friend or were told by pudieran quedarse con ella como su amigo de
M to be so.
toda la vida o fueran dichos por M ser as.
149. Interview 19, Kankhal, 12/2/90, p.
149. Entreviste 19, Kankhal, el 02/12/90,
17.
p. 17.
150. Interview 36, Calcutta, 1/21/91, p.
150. Entreviste 36, Calcuta, el 21/01/91,
9.
p. 9.
151. Interview 19, Kankhal, 12/2/90, p.
151. Entreviste 19, Kankhal, el 02/12/90,
14.
p. 14.
152. Interview 41, Varanasi, 11/22/90, p.
152. Entreviste 41, Varanasi, el 22/11/90,
9.
p. 9.
153. Interview 37, Calcutta, 1/21/91, p.
153. Entreviste 37, Calcuta, el 21/01/91,
2.
p. 2.
154. Interview 24, Calcutta, 1/21/91, p.
154. Entreviste 24, Calcuta, el 21/01/91,
9.
p. 9.
155. Interview 12, Dehradun, 11/29/90,
155. Entreviste 12, Dehradun, el
p. 18.
29/11/90, p. 18.

156. Interview 14, Kankhal, 11/30/90, p.

6.

156. Entreviste 14, Kankhal, el 30/11/90,

p. 6.

157. Interview 2, Varanasi, 9/6/90, p. 1.

157. Entreviste 2, Varanasi, el 06/09/90,

p. 1.

158. Bhaiji, ed. Sad Vni: A Collection

158. Bhaiji, editor Vni triste: Una
of the Teachings of ri nandamay M
Coleccin de las Enseanzas de ri nandamay
(Varanasi: Shree Shree Anandamayee Charitable M (Varanasi: Sociedad de Shree Shree
Society, 1975), no. 79, pp. 121-122.
Anandamayee Charitable, 1975), nm. 79, pps
121-122.
159. Satsang Tape no. 34, Dehradun,
159. Cinta de Satsang nm. 34,
November 1974, pp. 6-7.
Dehradun, noviembre de 1974, pps 6-7.
160. Interview 37, Calcutta, 1/21/91, p.
160. Entreviste 37, Calcuta, el 21/01/91,
1.
p. 1.
161. Interview 32, Calcutta, 1/21/91, p.
161. Entreviste 32, Calcuta, el 21/01/91,
4.
p. 4.
162. Interview 12, Dehradun, 11/29/90,
162. Entreviste 12, Dehradun, el
p. 17.
29/11/90, p. 17.
163. Interview 13, Dehradun, 11/29/90
163. Entreviste 13, Dehradun, 29/11/90
pp. 14-15.
pps 14-15.
164. Interview 14, Kankhal, 11/30/90, p.
164. Entreviste 14, Kankhal, el 30/11/90,
5.
p. 5.
165. Interview 8, Varanasi, 11/16/90, pp.
165. Entreviste 8, Varanasi, el 16/11/90,
32-33.
pps 32-33.
166. Interview 20, Kankhal, 12/1/90, p.
166. Entreviste 20, Kankhal, el 01/12/90,
22.
p. 22.
167. Interview 17, Kankhal, 12/1/90, p.
167. Entreviste 17, Kankhal, el 01/12/90,
8.
p. 8.
168. Ibid, p. 12.
168. Ibd, p. 12.
169. Interview 19, Kankhal, 12/2/90, p.
169. Entreviste 19, Kankhal, el 02/12/90,
18.
p. 18.
170. Interview 41, Varanasi, 11/22/90, p.
170. Entreviste 41, Varanasi, el 22/11/90,
2.
p. 2.
171. Interview 30, Calcutta, 1/15/91, pp.
171. Entreviste 30, Calcuta, el 15/01/91,
3-8.
pps 3-8.
172. Interview 37, Calcutta, 1/21/91, pp.
172. Entreviste 37, Calcuta, el 21/01/91,
13-14.
pps 13-14.
173. Satsang Tape no. 83, Bangalore,
173. Cinta de Satsang nm. 83,
May 1979, pp. 39-40.
Bangalore, mayo de 1979, pps 39-40.

Chapter Six

Captulo Seis

1. The Bhagavad-Gt, Winthrop

1. El Bhagavad-Gt, Winthrop Sargent,
Sargent, trans. (Albany: State University of New transaccin (Albania: Universidad estatal de
York Press, 1984), pp. 206-208.
Prensa de Nueva York, 1984), pps 206-208.
2. Shang, Sumitra, Shri Shri M
2. Shang, Sumitra, Shri Shri M

Anandamayi: Satsang with the Blissful Mother,

prod, and dir. by PADMA-Film Production,
1980-95. Videocassette.
3. Vijaya Laksmi Pandit, preface to
Woman Saints East and West, Swami
Ghanananda and Sir John Stewart-Wallace, eds.
(Hollywood, Calif: Vedanta, 1955), p. viii.

Anandamayi: Satsang con la Madre Dichosa,

golpecito, y dir. por PADMA-produccinaudiovisual, 1980-95. Videocasete.
3. Vijaya Laksmi Pandit, prefacio a
Santos de Mujer al este y Oeste, Swami
Ghanananda y el seor John Stewart-Wallace,
editores (Hollywood, California: Vedanta, 1955),
p. viii.
4. In terms of the Hindu conception of
4. En trminos de concepcin hind de la
incarnation, see Marvin Harper, Gurus, Swamis, encarnacin, ver a Marvin Harper, Gures,
and AvatRas (Philadelphia: Westminster, 1972); Swamis, y AvatRas (Filadelfia: Westminster,
Edward Dimock, Religious Biography in India: 1972); Edward Dimock, Biografa religiosa en
The Nectar of the Acts of Chaitanya and
India: El Nctar de las Acciones de Chaitanya
David Lorenzen, The Life of ankarcrya, in y David Lorenzen, La Vida de ankarcrya,
The Biographical Process: Studies in the
en El Proceso Biogrfico: Estudios en la
History and Psychology of Religion, Frank
Historia y Psicologa de Religin, Frank
Reynolds and Donald Capps, eds. (Paris:
Reynolds y Donald Capps, editores (Pars:
Mouton, pp. 109-117 and pp. 87-177,
Mouton, pps 109-117 y pps 87-177,
respectively; Joanne Punzo Waghorne and
respectivamente; Joanne Punzo Waghorne y
Norman Cutler, eds., Gods of Flesh, Gods of
Cuchillero normando, editores, Dioses de Carne,
Stone: The Embodiment of Divinity in India
Dioses de Piedra: La Encarnacin de Divinidad
(Chambersburg, Pa.: Anima, 1985), especially en India (Chambersburg, Pensilvania: Anima,
Lisa Vail, Founders, Swamis, and Devotees:
1985), sobre todo Lisa Vail, Fundadores,
Becoming Divine in North Karnataka, pp. 123- Swamis, y Devotos: Hacindose Divino en
142; and Raymond Williams, The Holy Man as Karnataka del norte, pps 123-142; y Raymond
Abode of God in the Swaminarayan Religion, Williams, El Hombre Santo como Domicilio de
pp. 143-159. For comparative studies of Hindu Dios en la Religin Swaminarayan, pps 143and Christian conceptions of incarnation, see
159. Para estudios relativos de concepciones
Geoffrey Parrinder, Avatara and Incarnation
hindes y cristianas de la encarnacin, ver a
(London: Faber, 1970), Daniel Bassuk,
Geoffrey Parrinder, Avatara e Incarnation
Incarnation in Hinduism and Christianity: The (Londres: Faber, 1970), Daniel Bassuk,
Myth of the God-Man (Atlantic Highlands, N.J.: Encarnacin en Hinduismo y cristianismo: El
Humanities Press, 1987); Prashant Miranda,
Mito del Dios-hombre (Tierras altas Atlnticas,
Avatar and Incarnation: A Comparative
N.J.: Prensa de Humanidad, 1987); Prashant
Analysis (New Delhi: Harwan, 1990); and John Miranda, Avatar y Encarnacin: Un Anlisis
Carman, Majesty and Meekness: A Comparative Relativo (Nueva Delhi: Harwan, 1990); y John
Study of Contrast and Harmony in the Concept Carman, Majestad y Mansedumbre: Un Estudio
of God (Grand Rapids, Mich.: William B.
Relativo de Contraste y Armona en el Concepto
Eerdmans, 1994), chapter 10, pp. 188-212.
de Dios (Grand Rapids, Mich.: Guillermo B.
Eerdmans, 1994), el captulo 10, pps 188-212.
5. Daniel Bassuk, Incarnation in
5. Daniel Bassuk, Encarnacin en
Hinduism and Christianity, p. 1.
Hinduismo y cristianismo, p. 1.
6. Ibid., p. 6. Bassuk himself uses the
6. Ibd., p. 6. Bassuk l mismo usa los
terms man-God and God-man to capture the trminos "hombre-Dios" y "Dios-hombre" para
two ends of these progressions. I reject the
capturar los dos finales de estas progresiones.
gender exclusivity of these terms.
Rechazo la exclusividad sexual de estos

trminos.
7. Jan Gonda, Die Reliogionen Indiens
7. Jan Gonda, Die Reliogionen Indiens
(Stuttgart: Kohlhammer, 1960), vol. 1., p. 269; (Stuttgart: Kohlhammer, 1960), volumen 1., p.
and The Bhagavadgt, W. D. P. Hill, trans.
269; y El Bhagavadgt, W. D. P. Colina,
(London: Oxford University Press, 1928), p. 25. transaccin (Londres: Oxford University Press,
1928), p. 25.
8. Carman, Majesty and Meekness, pp.
8. Conductor de tranva, Majestad y
191-192.
Mansedumbre, pps 191-192.
9. Ibid., p. 198.
9. Ibd., p. 198.
10. Ibid., p. 191.
10. Ibd., p. 191.
11. Bassuk, Incarnation in Hinduism and
11. Bassuk, Encarnacin en Hinduismo y
Christianity, p. 58.
cristianismo, p. 58.
12. Dimock, Religious Biography in
12. Dimock, Biografa religiosa en
India, p. 113.
India, p. 113.
13. Swami Saradananda conditions this
13. El Swami Saradananda condiciona
by saying that the avatra may not have an
esto diciendo que el avatra puede no tener una
unbroken memory from childhood, only from memoria no rota de la infancia, slo a partir del
the time when his body and mind mature (ri tiempo cuando su cuerpo y se oponen maduro
Ramakrishna, the Great Master [Madras:
(ri Ramakrishna, el Grande Maestro [Madrs:
Ramakrishna Math, 1952], p. 95).
Ramakrishna Math, 1952], p. 95).
14. Ibid., pp. 25-26.
14. Ibd., pps 25-26.
15. Christopher Isherwood, Ramakrishna
15. Christopher Isherwood, Ramakrishna
and His Disciples (Hollywood, Calif.: Vedanta, y Sus Discpulos (Hollywood, California.:
1965), p. 60. It is important to note here that
Vedanta, 1965), p. 60. Es importante notar aqu
Swami Saradananda first published ri
que Swami Saradananda primero public a
Ramakrishna, The Great Master in 1920, just
Ramakrishna ri, El Grande Maestro en 1920,
thirty-six years after the passing of Ramakrishna. slo treinta y seis aos despus del paso de
Thus, Saradanandas definition and theories of Ramakrishna. As, la definicin de Saradananda
avatarahood would have been available to both y las teoras de avatarahood habran estado
M and her devotees at that time, including his disponibles tanto para M como para sus devotos
suggestion that the sdhana of an avatra is
entonces, incluso su suposicin que el sdhana
merely ll undertaken for the benefit of
de un avatra es simplemente ll emprendido a
devotees.
beneficio de devotos.
16. Ibid., p. 60.
16. Ibd., p. 60.
17. Neal Delmonico, How to Partake in
17. Neal Delmonico, Como Participar
the Love of Krishna, in Religions of India in
en el Amor de Krishna, en Religiones de India
Practice, Donald Lopez, ed. (Princeton, N.J.:
en la prctica, Donald Lopez, editor (Princeton,
Princeton University Press, 1995), p. 244.
N.J.: editorial universitaria de Princeton, 1995),
p. 244.
18. See Peter Heehs, ri Aurobindo
18. Ver a Peter Heehs, ri Aurobindo
(Delhi: Oxford University Press, 1989), pp. 102- (Delhi: Oxford University Press, 1989), pps 102103.
103.
19. Ibid., p. 122.
19. Ibd., p. 122.
20. Prema Nandakumar, The Mother of
20. Prema Nandakumar, La Madre de ri
ri Aurobindo Ashram (New Delhi: National
Aurobindo Ashram (Nueva Delhi: Confianza de
Book Trust, 1977), p. 114.
Libro Nacional, 1977), p. 114.

21. Vijay, ri Aurobindo and the Mother

21. Vijay, ri Aurobindo y la Madre de
of Avatarhood (Pondicherry: ri Aurobindo
Avatarhood (Pondicherry: ri Aurobindo
Society, 1972), p. 24.
Sociedad, 1972), p. 24.
22. Bassuk, Incarnation in Hinduism and
22. Bassuk, Encarnacin en Hinduismo y
Christianity, p. 76.
cristianismo, p. 76.
23. Ivy Oneita Duce, How a Master
23. Ivy Oneita Duce, Como unos
Works (Walnut Creek, Calif.: Sufism Reoriented, Trabajos de Maestro (Cala de Nuez, California.:
1975), p. 4.
Sufism Reorientado, 1975), p. 4.
24. Charles B. Purdom, The God Man
24. Charles B. Purdom, El Hombre de
(Crescent Beach, S.C.: Sheriar, 1964), p. 24. For Dios (Playa Creciente, S.C.: Sheriar, 1964), p.
more on Meher Babas theory of avatarhood, see 24. Para ms en la teora de Meher Baba de
Warren Healy, Who Is Meher Baba?
avatarhood, ver a Warren Healy, Que Es Meher
(Ahmadnagar, India: Meher, 1979).
Baba? (Ahmadnagar, India: Meher, 1979).
25. See Bassuk, Incarnation in Hinduism
25. Ver Bassuk, Encarnacin en
and Christianity, pp. 86-94. For a scholarly
Hinduismo y cristianismo, pps 86-94. Para un
study of Satya Sai Baba, see also Lawrence
estudio de estudiante de Satya Sai Baba, tambin
Babb, Redemptive Encounters: Three Modern ver a Lawrence Babb, Encuentros Redentores:
Styles in the Hindu Tradition (Berkeley:
Tres Estilos Modernos en la Tradicin hind
University of California Press, 1986).
(Berkeley: universidad de Prensa de California,
1986).
26. Bassuk, Incarnation in Hinduism and
26. Bassuk, Encarnacin en Hinduismo y
Christianity, p. 92.
cristianismo, p. 92.
27. Samuel Sandweiss, Sai Baba (San
27. Samuel Sandweiss, Sai Baba (San
Diego: Birth Day Publishing, 1975), pp. 100Diego: Da de Nacimiento Publicando, 1975),
101.
pps 100-101.
28. Ibid., p. 93.
28. Ibd., p. 93.