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A LOVER OF LIGHT AMONG LUMINARIES : Dilip Kumar Roy her that the incident happened between her and Sanatan. Indira Devi has noted in her diary:
"June 30, 1951 - Mira said: "I reached Brindaban at last on foot. But what was my disappointment when I heard that my guru, Sanatan, for whom I had come all this way, lived in seclusion and had taken a vow never to look at a woman. I sent a messenger to tell him that I had been given to understand that in Brindaban every soul was a Radha soul and so none could lay claim to masculinity except Krishna. He was disconcerted and sent for me. When he saw me he received me with open arms, saying 'Mira. you are not a woman but a mountain-stream and anybody who comes into contact with you can only emerge clean out of it
"Thenceforward I lived with him as his disciple in his hut which was so small that at night I had to sleep under his little
cot It was thus I stayed with him for seven and a half years."129
That Sanatan becomes Mira's guru looks like entirely a new piece of information. No biographer tells us that Mira ever had a regular guru. Only the vision tells us that Mira used to live in the same room with Sanatan and slept under his cot. There is no confirmation whatsoever of this incident in any of her biographies. In fact, Mira had been too god-drunk to need any initiation into the path of devotion. She had been fired and inspired and thoroughly cleansed long ago in Mevar. Now she was driven under divine propulsion. She lived and moved and had her being in Krishna. This is the end and purpose of the entire bhakti discipline. Mira had already realized it. In fact, even like Chaitanya Mahaprabhu, she is regarded as a perfect example of Vaishnav bhakti. Would she need, then, any initiation from a disciple of Sri Chaitanya ? Was she sane enough to be initiated at that time ? What further than her highest achievement would she realize by such an initiation ? The fact is that Mira is simply reported to have a brief and pointed exchange with Jiy Goswami. There seems to be some uncertainty in Indira Devi's revelation. The thinkers like Bertrand Russell who do not regard mysticism as an acceptable way of knowing, point out that a mystic's dreams and visions are sometimes wishful in character, sometimes, fear-inspired, sometimes altogether false and fictitious, and in any case, not at all dependable. 130
This may be an extreme statement. But it cannot be denied that there is some truth in it. Indira Devi's revelation, anyway, regarding the relationship of Sanatan and Mira, does not look acceptable. There may be auto-suggestions in Indira Devi's vision. The vision is dubious. It seems she has projected herself and Dilip Roy in Mira and Sanatan unconsciously.
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