Sri Anirvan

Average: 3 (23 votes)
Fast Facts
Other Names and Nicknames: 
Narendra Chandra Dhar, Nirvanananda Saraswati, Narendra Chandra Dhar
Main Countries of Activity: 
Date of Birth: 
8 /July /1896
Place of Birth: 
Mymensingh, Undivided India (nowadays Bangladesh)
In His/Her Body ("alive"): 
Date Left His/Her Body: 
31 May 1978
Ancestor Gurus: 
Other Related Gurus: 
Paramahansa Srimat Swami Nigamananda Saraswati Dev


Anirvan or Sri Anirvan (born Narendra Chandra Dhar (Bengali: শ্রী অনির্বান) was an Indian/Bengali/Hindu monk, writer, Vedic scholar and philosopher.He was widely known as a scholarand his principal works were a Bengali translation of Sri Aurobindo's The Life Divine and the three volume treatise Veda Mimamsa.

Early Life and Sannyas

Sri Anirvan was born on July 8, 1896 in the town of Mymensingh, then a part of British India and now in Bangladesh. His birth name was Narendrachandra Dhar. He was the son of Rajchandra Dhar, a doctor, and Sushila Devi. He was a spiritually and intellectually-inclined child, who by age 11 had memorized the Astadhyayi of Pāṇini and the Bhagavad Gita.He was named Baroda Brahmachari after going through the sacred thread ceremony. He also won a state scholarship as a teen and completed university IA and BA degrees in Dhaka and an MA from Sanskrit College in Kolkata.

At 16, he joined the Assam Bangiya Saraswata Math ashram, located in the village of Kokilamukh near Jorhat in Assam. He was a disciple of the ashram's founder, Paramahansa Srimat Swami Nigamananda Saraswati Dev, who initiated him into sannyas. Anirvan's new monastic name was Nirvanananda Saraswati. He taught at the ashram school and edited its monthly magazine Aryyadarpan.

Scholar and Writer

Some time after 1930, Nirvanananda changed his name to Anirvan and ceased to wear the ochre swami's robes[1]. He travelled widely in North India, eventually returning to Assam and establishing an ashram in Kamakhya near Guwahati. However, he continued to travel. In the 1940s, he lived in Lohaghat and Almora. Madame Lizelle Reymond documented some of this period in My Life with a Brahmin Family (1958) and To Live Within (1971).During this time, Sri Anirvan translated Sri Aurobindo's The Life Divine into Bengali (as Divya Jeevan Prasanga); this book, his first, was published in two volumnes between 1948-51.

In 1953, Sri Anirvan moved to Shillong in Assam. His reputation as a Vedic scholar grew; and he wrote both in Bengali (chiefly) and in English (he was also fluent in French on various aspects of Hindu philosophy (particularly Samkhya, the Upanishads, the Gita and Vedanta) and the parallels between Rigvedic, Puranic, Tantric and Buddhist thought. His magnum opus, Veda Mimamsa, was published in three volumes in 1961, 1965 and 1970. This work won him the Rabindra award.

Though Sri Anirvan was a saint, he studied different subjects such as Marxism, nuclear science and gardening; yet he called himself a simple baul.

Sri Anirvan made his final move, to Kolkata, in 1965. He passed away on May 31, 1978, after a six-year illness.

As A Person

Swamiji or Rishida often came as a silent friend to very hapless people, especially women. Even when he could not offer material support, and when such help was out of the question, he stood quietly by like a pillar of strength. How he managed to turn up exactly at the moment of crisis was a measure of his yogic siddhi, something he never demonstrated. Indeed, he went so far as to mildly reprove the great scholar MM. Gopinath Kaviraj on the showmanship and "Jnanaganj" activities of the latter's guru.

Kavirajji himself was a most unassuming person, who wrote a great deal on subjects he understood very well [Vedanta, grammar] as well on those where his comprehension was uncertain [see his volumes Tantrika Siddhanta]. Rishida was never tired of emphasizing the difference between prajnanam [apprehension] and samjnanam [comprehension]. He taught the Rksamhita as an Agama and wanted and suggested/required those around him to reflect and meditate on the Siva Sutras, and on the works of some of the Kashmir Non-Dual writers. Anyway, going back to his appearing when crises were acute, one is reminded of Rabindranath's song:

Jey raatey more duvar guli bhanglo jhodey Jaani naa to tumi eley aamaro ghorey The night my door was smashed in by the storm I did not realize You had entered my home

It was exactly on such terrible nights, of the outer and inner worlds, that this invisible yogi chose to make his silent appearance besides many. The Bodhisattva Anirvan said and I quote him almost verbatim, although all his books have now passed fom my possession, "Koti jonmo japon kortey aami ulloshito."


Sri Anirvan To A Disciple (translation)

-"I feel it is necessary first to draw one’s all within oneself. It is the inner self that should withdraw from its original perceptions, shrinking its peripheries. Going inward does not mean feeling imprisoned in a lonely cave, leaving the world outside, this is unhealthy. As we live in this practical world, we must confirm an inner poise and work in harmony with it. This will help our sadhana to transform the outer nature. After this we will grow into a state called Jagrat Samadhi, absorbed in the One yet aware of all that is happening. All our ties with this world will gradually loosen and we shall find ourselves in a world where all dividing walls are decimated. In a revelation dazzling our eyes the veiled truth will become manifest. This wakeful trance will later come naturally and spontaneously to us. All this can be achieved in ordinary life, one need not live solitary in a cave."

Once a Nepali boy that Sri Anirvan knew, tasted something new and in delight he exclaimed,"It tastes so sweet." Sri Anirvan took pleasure in his joy, and remembered the words.

The day before he died, in "Aditi," the journal he was writing at the time, Sri Anirvan wrote -

"A cruel truth is that even the Maheshwar or the Great Lord has to be the bhokta or enjoyer. As on one hand that enjoyment is the poison turning the throat blue, on the other hand it is the ambrosia of Uma's body. There is no way of rejecting either of these. One who is able to enjoy both is verily Maheshwar or the Great Lord.

Maheshwar is verily the true enjoyer, for He alone is the connoisseur. To him good and bad, pleasure and pain, all " taste so sweet."

This is verily what is Brahmaswad - the taste of Brahman or tasting by Brahman, whatever you may call it.

The intense heat of May - "It is so sweet." The unbearable intestinal pain - even that "tastes so sweet."

The unuttered mantra of the whole day is this, "It tastes so sweet, it tastes so sweet." "Om Madhu, Om Madhu, Om Madhu."

My self-consciousness is "Madhu" or "Honey" - let it be pleasurable or painful, whatever.

While in the body I am counting out pain like taxes, that too is honey.

One day I will not need to count it out any more - even that is honey.

"Om Madhu, Om Madhu, Om Madhu.

"I am Madhucchanda."

This was the last thing he wrote.


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Pro Opinions

om madhu


mentioned that my-self consciousness is so sweet, so sweet, om madhu.further he translated books of Aurobindo.teachings are simple truths as having been already spreading in society.