Patanjali, an eternal master. A Shutterstock Licensed Image.

Patanjali was a prolific sage who lived in the 2nd century BCE and authored The Yoga Sutras, a collection of 196 ancient practices of yoga and other traditions. Who is Patanjali? Many call him, “The Father of Yoga.”

Patanjali’s magnificent collection, now a preeminent classic in Yogic philosophy, was the most translated ancient text during the medieval era. The Patanjali Yoga Sutras continue to be a cornerstone in the foundation of Yogic teachings.

In his Yoga Sutras. Patanjali outlines the eight steps needed to attain Self-Realization. His writing is not based on belief; instead it describes methodologies for spiritual growth, according to a core set of principles for conscious living.​

In Sanskrit, “Patta” means falling or flying. “Anj” means to celebrate or honor, and “Anjali” means to revere or join the palms of hands. Therefore, we can translate the name Patanjali in this way, “Celebrate with flying reverence” or “Honor the falling Self as it joins hands with all of creation.”

Patanjali, also known as Gonardiya and Gonikaputra, spent much of his time practicing yogic meditation at the Brahmapureeswarar Temple in Tirupattur, Tamil Nadu, India. This is the temple where Lord Brahma, the Creator, was forever transformed by Lord Shiva. It is said that visitors can experience a deep transformation at this temple by calling on Shiva for help.

Patanjali may have learned yoga and other disciplines from the famous Yogic Guru, Nandhi Devar. Nandhi is one of the 18 Yoga Siddhas (perfected ones), initiated by Lord Shiva. Nandhi Devar’s disciples include Patanjali, Dakshinamoorthy, Thirumoolar, Romarishi, and Sattamuni.

Although the Yoga Sutras of Patanjali fell into obscurity for nearly 700 years, Swami Vivekananda, a disciple of Ramakrishna, brought them back into conscious practice in the 1800s. They’ve been popular since that time.

The 196 Yoga Sutras of Patanjali comprise the holy grail for yogis, gurus, awakened masters, and devotees. The sutras are in four volumes entitled, Psychic Power, Practice of Yoga (Patanjali’s Yoga Asanas), Samadhi (state of divine bliss in union with the eternal consciousness), and Kayvalia (separateness).​

The Patanjali of this period created significant works about Ayurveda (the ancient, Indian medical philosophy) and Sanskrit grammar.

“Yoga Takes You Into The Present Moment, The Only Place Where Life Exists.”
— Patanjali

The Other Patanjalis

While Patanjali is also credited with authoring the Mahabhashya, also known as the Yogasūtrabhāṣya, a commentary on yogic truths, these works were created after the 5th Century CE, which makes it unlikely that the 2nd Century BCE Patanjali was the author.

Strangely, the name “Patanjali” appears on a long list of books and spiritually inclined treatises throughout history on subjects that include medicine, music, and alchemy. Among the texts that later Patanjalis may have written include Patanjalah or Patanjalatantra; Yogaratnakara; Yogaratnasamuccaya; Padarthavijnana and; Carakavarttika.

The Teachings Of Patanjali: The Eight Steps To Self-Realization

Patanjali taught actionable principles that lead to self-realization through yoga. Here are the eight steps, including the sub-steps:

• Yama: Yama is often called “the five restraints,” as it notes the behaviors we should avoid when living a spiritual life. Here are the five restraints:
  • Ahimsa: Non-violence or harmlessness This is difficult to integrate into modern life. When building a house, we might kill the tiny bugs that live beneath the foundation. The idea of Ahimsa is to refrain from wishing harm on any living being, in this realm and other realms.
  • Satya: Non-lying or truthfulness. This is also a problematic notion when living in such a complex world. We can blurt out truths in the middle of a cocktail party and send a sensitive soul into depression. The idea of Satya is to show restraint when wishing for life, relationships and circumstances to be different than they are.

• • Asteya: Non-covetousness. Asteya is simple in that we should never compare ourselves to others with the hope of achieving or having what they have.
  • Brahmacharya: Sexual self-restraintBrahmacharya means “flowing with Bramha: and does not necessarily dictate being celibate. It can also refer to sexual self-control. The main idea here is that sexually expressing ourselves can drain our energy, lower our defenses, reduce our mental alertness, and negatively impact our stamina and energy. Showing sexual restraint can improve our well-being and ability to connect with the eternal consciousness. Sexual restraint also allows our kundalini to be as potent and fluid as possible.
  • Aparigraha: Non-possessiveness. If we can remain detached from all of our possessions and relations, including our bodies, we will be more connected to the depth of our spirits and the eternal Self.
• Niyama: Niyama consists of five activities and behaviors that initiates should consider when in the pursuit of spiritual progress. Here are the five activities:
  • Saucha: Cleanliness of body, mind, and heart. Saucha is about being careful what we consume, what we ingest, what we think, what we feel, and what we believe.
  • Santosha: Contentment. The Niyama of Santosha is about realizing that nothing in this world (no person, place, event, or thought), can bring us happiness. We must rely on our interdependence through and within our higher Selves.
  • Tapasya: Austerity or self-restraint. While many ancient Yogis undoubtedly hurt themselves when demonstrating their expertise in this category, Tapasya was never meant to encourage initiates to harm or deprive themselves of essential needs. That type of deprivation and self-abuse violates the first Yama, Ahimsa.
  • Swadhyaya: Self-study or introspection. While some devotees might interpret Swadhyaya as “study of the scriptures,” it refers to “Self-study,” equal to the study of the Higher Self. This Niyama is about questioning our motives, intentions, and reasoning, and remaining open-minded to the possibility that any aspect of our beliefs or assumptions could be incorrect.
  • Ishwarapranidhana: Worship of the Supreme Self, in the form of a high-vibration living master or deity. Through worship, we become. As we meditate on the rose, we become the rose.
• Asana: Some might assume that Asana is about perfecting our ability to perform Hatha Yoga postures. This is not true. Asana is the ability to sit without moving, and with a straight spine for long periods. Many types of yoga can help with this, but no specific Yogic discipline is required.
• Pranayama: To have control over our physical energies, we must withdraw our attention from the outer senses and sense objects. This means we would refrain from fantasizing and becoming allured by our use of sight, smell, taste, sound and touch. If the senses provide an experience, we must remain detached. If we can move our kundalini (primary life energies) up our spine to the higher chakras, we will have experienced Pranayama.
• Pratyahara: When we internalize our attention, focus, and mental activity (our thoughts) without externalizing them or projecting them upon other people, events, or concepts, we will have experienced Pratyahara.
• Dharana: Dharana is the ability to concentrate with a one-pointed focus. While this Dharana might not appear to have a spiritual quality to it, imagine how difficult it would be to learn a spiritual discipline if we were unable to focus all of our attention on the teachings.
• Dhyana: One of the most essential steps toward self-realization is our ability to faithfully meditate on God or the Higher Self for long periods. This activity alone can move us closer to our goal of self-realization because it produces outpourings of God’s grace upon our minds, bodies, hearts, and souls.
• Samadhi: The final step in the pursuit of liberation is to practice becoming absorbed in the infinite, in the quest of a “oneness” with all of creation. ​Samadhi has two stages, Sabikalpa (temporary and conditional) and Nibikalpa (unconditional and permanent).
  • Sabikalpa is when we might release our egos during meditation, and when meditation is over, we allow the ego to return.
  • Nibikalpa is the state of eternal oneness whereupon the ego wholly dissipates into nothingness without resistance or chance of returning.

“The most important kind of freedom is to be what you are. You trade in your reality for a role. You trade in your sense for an act. You give up your ability to feel, and in exchange, put on a mask. There can’t be any large-scale revolution until there’s a personal revolution, on an individual level. It’s got to happen inside first.”
— Jim Morrison

Patanjali Quotes

• “The cause of suffering is that the unbounded Self is overshadowed by the world.”
• “Yoga is the settling of the mind into silence. When the mind has settled, we are established in our essential nature, which is unbounded Consciousness. Our essential nature is usually overshadowed by the activity of the mind.”
• “When you are inspired by some great purpose, some extraordinary project, all your thoughts break their bonds; your mind transcends limitations; your consciousness expands in every direction; and you find yourself in a great, new and wonderful world.”
• “Knowledge born of the finest discrimination takes us to the farthest shore. It is intuitive, omniscient, and beyond all divisions of time and space.”
• “Ignorance is the failure to discriminate between the permanent and the impermanent, the pure and the impure, bliss and suffering, the Self, and the non-Self.”
• “Chanting is one of the most traditional and first Yoga practices. It helps to open the throat area and is a great way to learn some Sanskrit and the Yoga Sutra.”

How Do We Begin?

The pursuit of self-realization has miraculous and surprising rewards along the way. Amid the challenges that the mind will naturally present, small spiritual gems will emerge to keep us enticed and nourished.

If we allow the carrot of liberation to be at the forefront of our minds and hearts, the grace of our deities and masters will help us dissolve all resistance. Stay the course, look to the eternal masters for guidance, and focus inwardly with intentions immersed in light and love.

Sarada Devi and Ramakrishna, equal light-masters. A Shutterstock Licensed Image.

Sri Ramakrishna and Sarada Devi lived together in the 1800s as married awakened masters, although Sarada Devi rarely used language that portrayed herself in this way. Throughout her life, she was a devoted wife, disciple, and chaste nun.
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After immersing himself in the traditions, teachings, and practices of many religions, Ramakrishna Paramahansa grew to worship the Divine Mother. Soon into their union, Ramakrishna would regard Sri Sarada Devi as an incarnation of The Divine Mother. He regularly addressed her as “Holy Mother.”​

Both of these Indian guru-mystics were deeply committed saints in service to humanity. It’s quite rare when two enlightened souls find each other so early in their lives and then co-create a unified, congruent mission.​

Upon moving into their home together, Ramakrishna asked Ma Sarada Devi if she came to distract him from his Godly life and pull him into the world of Maya. Sarada Devi responded, “No, I am here to help you realize your Chosen Ideal.”

“One Must Have Devotion Towards One’s Own Guru. Whatever May Be The Nature Of The Guru, The Disciple Gets Salvation By Dint Of His Unflinching Devotion Towards His Guru.”
— Sarada Devi

Ramakrishna

Ramakrishna Paramahansa (1836-1886) was born in Gadadhar Chatterjee, India. From early boyhood, he experienced profound spiritual gifts and ecstasies. To facilitate and broaden his understanding of his beliefs and experiences, Ramakrishna pursued several religious traditions, including a devotion to the goddess Kali. He was also a student of Advaita Vedanta, Tantra (Shaktism) and Vaishnava (bhakti yoga).

Ramakrishna was eternally devoted to God, and his teachings spread like wildfire. As a native of Bengal, Ramakrishna attracted many of the Bengalese elites, which led to the creation of The Ramakrishna Math and The Ramakrishna Mission by one of his most devoted disciples, Swami Vivekananda.

Deeply committed to the eternal nature of all religious and spiritual disciplines, Ramakrishna studied Christianity for three days, during which he saw himself merge with Jesus. When he adopted Islam for three days, he experienced himself joining with Mohammad.

When he embraced a new tradition or religion, he would fully submerge himself and become one with its master. It’s because of these experiences and this intensity of focus that Ramakrishna believed that all paths lead to the eternal flame.

Sarada Devi

Born in Joyrambati, India, Sarada Devi (1853-1920) was Ramakrishna’s wife and spiritual partner. Often called Sri Sarada Devi or Sri Sri Maa, she was widely known as The Holy Mother, most especially to the devotees in the Sri Ramakrishna Monastic Order at the Ramakrishna Monastery.​

Sri Sri Sarada Devi was a profoundly loving soul who played a vital role in the Ramakrishna movement and the sharing of her husband’s teachings.​​

Sarada Devi was an inspiration to thousands of men and women, encouraging future generations of women to choose lives focused on God. Sri Sri Maa is believed to have been an incarnation of The Divine Mother.

“If you want peace of mind, do not find fault with others. Rather learn to see your own faults. Make the whole world your own. No one is a stranger, my child; this is your own.”
— Sri Sri Maa

Ramakrishna and Sarada Devi Together

These two divine souls were married when Sri Maa was only five years old. They began sharing a household when she was in her late teens. What began as Ramakrishna Math and Sarada Math, the collective mission came to be called, “Sri Ramakrishna Sarada Math,” which includes monastic orders for men and women, along with a philanthropic mission.

Because Sarada Devi was a householder who lived with bickering relatives, she became a vital and relatable confidant to many of the householder-followers of Ramakrishna.

Ramakrishna and Sarada Devi lived a monastic, celibate life, focused solely on teaching Vedantato their many followers. After Ramakrishna passed from this life, Ramakrishna’s devotees saw Sri Sri Maa as their eternal mother.

Vedanta is one of the six schools of Hindu philosophy. It translates to, “End of the Vedas.” The primary Vedanta texts are The Upanishads, The Brahma Sutras, and the Bhagavad-Gita. The essential premise of Vedanta is simple: We are eternally connected with every living soul and physical reality. There is no duality or separation because creation consists of one great, eternal fabric.

Ramakrishna Quotes

Ramakrishna was dedicated to the eternal nature of the divine. Every breath was a prayer. Here are some of his most alluring quotes:

• “As long as I live, so long do I learn.”
• “God is in all men, but all men are not in God; that is why we suffer.”
• “Only two kinds of people can attain self-knowledge: those who are not encumbered at all with learning, that is to say, whose minds are not over-crowded with thoughts borrowed from others; and those who, after studying all the scriptures and sciences, have come to realize that they know nothing.”
• “The Man who works for others, without any selfish motive, really does good to himself.”
• “You see many stars in the sky at night, but not when the sun rises. Can you, therefore, say that there are no stars in the heavens during the day? Because you cannot find God in the days of your ignorance, say not that there is no God.”
• “The winds of God’s grace are always blowing; it is for us to raise our sails.”
• “You speak of doing good to the world. Is the world such a small thing? And who are you, pray, to do good to the world? First, realize God, see Him by means of spiritual discipline. If He imparts power, you can do good to others; otherwise not.”
• “God has made different religions to suit different aspirants, times, and countries. All doctrines are only so many paths, but a path is by no means God himself. Indeed, one can reach God if one follows any of the paths with wholehearted devotion…One may eat a cake with icing either straight or sidewise. It will taste sweet either way.”

Ramakrishna’s Final Days

Up until the moment of his death, Ramakrishna’s divine personality continued to draw a wide variety of devotees. They came from all walks of life, and a long list of races, creeds, religions, and nationalities. Christians, Muslims, agnostics, atheists, humanists, Hindus, Sikhs, devotees of other deities, and men and women from all ages flocked to his side with devotion.

No matter where disciples came from, when they were in Ramakrishna’s presence, they became purer. When in his company, a sinner could spontaneously become a saint.

In his final days, Ramakrishna suffered from throat cancer. During this time, he was nurtured by his disciples, including Sri Sri Maa. Moments before his death, Ramakrishna transferred all of his divine gifts to Swami Vivekananda.

Near the end of his life, Ramakrishna asked that Swami continue his teachings, and he requested that all of his disciples look to Vivekananda as their leader. At an old house near the river Ganges, the Ramakrishna Order of monastics began under the direction of Swami Vivekananda.

“Practice meditation, and by and by your mind will be so calm and fixed that you will find it hard to keep away from meditation.”
— Sarada Devi

Sarada Devi’s Final Moments

Conscious of her divine nature, yet rarely expressing it, Sarada Devi was known for her kindness, motherly care, and ability to help her disciples find peace in their hearts. She continued her compassionate work until her health began to decline.​

With her devotees gathered around her, Sri Sri Maa said, “But I tell you one thing—if you want peace of mind, do not find fault with others. Rather see your own faults. Learn to make the whole world your own. No one is a stranger my child: this whole world is your own!”

Both Sarada Devi and Ramakrishna were cremated on opposite sides of the River Ganges. Their monastic lives, missions, and eternal ideals continue to inspire hearts to bow at the feet of The Divine Mother.

Sri Anandamayi Ma, a beautiful, loving master. A Shutterstock Licensed Image.

When asked why she was in this world, Sri Anandamayi Ma said, “In this world? I am not anywhere. I am myself reposing within myself.”

An astrologer, Abinush Babu, once had the honor of reading Sri Ma’s palms. He said that her markings were beyond a defined deity or tradition, and “beyond the control of the invisible.” He went on to say that Kali would return to worship her.

Every soul who visited Sri Ma was struck by her sweet but aloof tranquility, and her remarkable depth of presence. It was as if she did not only sway with the wind but was the wind itself.​

There seemed to be no distilling the identity and physical form of Sri Ma from the nature-form of the universe. She appeared to be within all eternal fabrics, and beyond space and time. First-hand accounts state that when seated with Sri Ma, it felt as if you were sitting on the edge of forever.

“Ma Is Here. What Is There To Worry About?”
— Anandamayi Ma

Anandamayi Ma: Becoming The Divine

Anandamayi Ma (1896-1982) was an Indian spiritual leader with boundless compassion. She was born as Nirmôla (Nirmala) Shundori (Immaculate Goddess), in Uttrakhand, India. Nirmala’s surrounding village consisted of mostly Muslims who have continued to call her, “Our own Ma.”​

Nirmala’s parents were also euphoric, spiritual initiates, and were known for their kind and lovely natures. Her mother was a devout housewife, loving mother, and generous neighbor. Her father had a beautiful voice and sang the ancient bhajans at local kirtans.

Nirmala’s possibly insane neighbor Harakumar, was the first person to recognize her true divine nature. Morning and night, he would call her “Ma.”

Bhajiji, an early disciple, suggested that her name be Anandamayi Ma, meaning “Joy-Permeated Mother” or “Bliss-Permeated Mother.” In deference to her adoring followers, Nirmala adopted her divine name. Bhajiji would be the first to construct a temple devoted to Andandamayi Ma.​

At age 26, Anandamayi Ma relinquished her human identity and embraced a spontaneous initiation into living sainthood. Describing the late-night ritual, Sri Ma said, “As the master (guru), I revealed the mantra; as the disciple (shishya) I accepted it and immediately began reciting it.”

While many people wanted to package Sri Ma’s ideology and ascribe it to traditional religion, Anandamayi Ma did not allow labels. She would say that she was Christian, Muslim, Hindu, Sikh, Zoroastrian, and more. She had no limits, especially when it came to religious identities because she resided in a boundless reality.

Anandamayi Ma did not lecture like other teachers and gurus. She never prepared her speeches, nor did she compile or edit them. She was a profound conversationalist and delivered the deepest teachings through speedy discussions, laced with good-natured humor.​

Sri Ma did not subscribe to the idea of being anybody’s guru. She also rejected the idea that being a renunciate was required for a spiritual path. She often said, “All paths are my paths. I have no particular path.” While most of her work was not recorded, it is known that Anandamayi Ma’s speeches were drenched in Bengali wordplay, which is difficult to translate with precision. While most of her teachings and instructions were infused with jokes and songs, she gave many long discourses and encouraged silent meditation.

To inspire her devotees, Anandamayi Ma would also give out little hints which she called “kheyala.” Sri Ma’s kheyalas could be found within her words, mantras, and songs. Sri Ma’s prime initiative was clear, “The supreme calling of every human being is to aspire to self-realization. All other obligations are secondary.”

Anandamayi Ma’s Mantra

The Gayatri (or Savitri) mantra is dedicated to Savitr, a Sun deity and is derived from teachings found in the Rig Veda. The mantra is widely stated in Vedic texts and was praised by the Buddha.

This holy and revered mantra has long been used to initiate devotees into a devotional Hindu life. While it was long believed the mantra was explicitly intended for boys and men, Sri Ma was the first saint in hundreds of years to initiate women utilizing this mantra.

When we chant this mantra, we are asking the divine feminine to fill our lives, minds, bodies and hearts with eternal positive energy and divine bliss.

Here, in Sanskrit, is the Gayatri mantra:

“Om bhūr bhuvaḥ svaḥ
tatsaviturvareṇyaṃ
bhargo devasyadhīmahi
dhiyo yo naḥ prachodayāt.”

Swami Vivekananda translated this mantra to mean, “We meditate on the glory of that Being who has produced this universe; may she enlighten our minds.”

Shirram Sharma’s translation is as follows, “Om, the Brahm, the Universal Divine Energy, vital spiritual energy (Pran), the essence of our life existence, Positivity, destroyer of sufferings, the happiness, that is bright, luminous like the Sun, best, destroyer of evil thoughts, the divinity who grants happiness may imbibe its Divinity and Brilliance within us which may purify us and guide our righteous wisdom on the right path.” Regardless of the assumed translation of this holy phrase, when repeatedly chanting this mantra, the seeker’s heart and mind open to an outpouring of divine light.

“The Remembrance Of God Must Be Sustained Under All Conditions And Circumstances.”
— Anandamayi Ma

Anandamayi Ma’s Marriage

At the young age of thirteen, Sri Ma became a bride to a man named Ramani. According to Indian tradition, due to her age, she immediately became a servant to her brother’s wife.​

Even though she was submerged in a challenging situation, which included years of unfair treatment, Sri Ma took care of her brother, his wife, their kids, and the majority of their household chores. Amidst all of the drama in the house, Sri Ma remained joyful.​

​For many years, Sri Ma’s family did not understand her happiness, assuming it was the result of a low level of intelligence. Regardless of the challenges and assumptions swirling around her, Sri Ma remained loving and cheerful.

Sri Anandamayi Ma

Sri Ma also remained loyal to her marriage with Ramani, whom she named Bholanath. The idea that it was a wholly celibate marriage has never been contested.

Bholanath was Sri Ma’s devotee, and the two traveled together for many years. With her husband by her side, Sri Ma held public programs and kirtans where she would go into full-bodied spiritual ecstasies. Because he became somewhat of a gatekeeper and bodyguard, “Bholanathji” was also seen as a religious figure in some circles.
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After years of love and devotion, Bholanathji died while Sri Ma’s hand rested gently upon his head. His last words were, “Ananda, Ananda, Ananda.” Joy, Joy, Joy. Throughout their marriage, Sri Ma remained a devout and tireless partner to her husband.

Sri Ma’s reaction to her husband’s death was not surprising to her devotees. She said, “Do you start to wail and cry if a person goes to another room in the house? This death is inevitably connected with this life. In the sphere of Immortality, where is the question of death and loss? Nobody is lost to me.”

It was in this way that Sri Ma’s compassion and detachment were in perfect, divine harmony.

Sri Anandamayi Ma

• “Whether you worship Christ, Krishna, Kali or Allah, you actually worship the one Light that is also in you, since It pervades all things.”
• “Without cause or reason, His compassion and His grace are pouring forth at every instant.”
• “Joys and sorrows are time born and cannot last. Therefore, do not be perturbed by them. The greater the difficulties and obstructions, the more intense will be your endeavor to cling to His feet and the more will your prayer increase from within.”
• “At every breath try to be in communion with Him [Her] through His/Her Name.”
• “As you love your own body, so regard everyone as equal to your own body. When the Supreme Experience supervenes, everyone’s service is revealed as one’s own service. Call it a bird, an insect, an animal or a man, call it by any name you please; one serves one’s own Self in every one of them.”
• “Perfect resignation gives the deepest joy of all. Accept it as your sole resource.”

Anandamayi Ma’s Miracles

Many first-hand reports describe the unique, spiritual qualities and gifts that this divine master shared with her disciples and householder followers.

During public kirtans, early in her sainthood, Sri Ma swayed to the music as if she were perfectly united with its vibrational material. Amid her bliss, and while her body continued to sway, her spirit would often exit and rise above her body. As Sri Ma’s spirit moved around the room, she shed light on all of the attendees, which resulted in revelations, healings, and deeply inspired peace in the receivers.

These types of experiences were frequent and visible to everyone. It was as if Sri Ma wanted her devotees to see how thin a veil exists between here and the other realms.

Thousands of people reported physical, mental and emotional healings simply by attending her programs, imagining her form or chanting her mantras.

“My consciousness has never associated itself with this temporary body. Before I came on this earth, Father, I was the same. As a little girl, I was the same. I grew into womanhood, but still, I was the same. When the family in which I had been born made arrangements to have this body married, I was the same… And, Father, in front of you now, I am the same. Ever afterward, though the dance of creation changes around me in the hall of eternity, I shall be the same.”
— Anandamayi Ma

The Non-Organized, Non-Proclaimed Guru

Because Sri Ma traveled in a haphazard way, she could follow the flow of the light that moved through her. In cities where ashrams were built to honor her divinity, she would often choose to visit a different location within that city, never stepping foot inside the structures that bared her name.

Even meals could not be assumed. Sri Ma would say, “It is not necessary to eat at all to preserve the body. I eat only because a semblance of normal behavior must be kept up so that you should not feel uncomfortable with me.” It was regularly reported that Sri Ma was in excellent health, whether she ate or not.

With less structure, proprieties, and management dictating her life and travels, it appears that Sri Anandamayi Ma invited the winds of the divine to move through her as spontaneous blessings in every moment.​

Many of her devotees might agree with this sentiment, “The knot of the heart is penetrated, all doubts are resolved, all bondages are destroyed upon seeing Her who is here and beyond.” — Mundakopanisad 11.2.8