It is . . . perfectly natural that monks of every dharma should recognize each other as brothers across the frontiers of their respective dharmas [1]. This follows from that very transcendence of all signs to which all of them bear witness. There is indeed a “monastic order” which is universal and includes them all. . . . Despite all differences in observance, language and cultural background, they perceive in each other’s eyes that depth which the One Spirit has opened in their own hearts. They sense the bliss, the light, the ineffable peace which emanate from it; and when they embrace each other . . . it is a sign that they have felt and recognised their innate ‘non-duality’, for in truth in the sphere of the ajata, the unborn, there is no “otherness.” [2]

The history of a vision
One year on from its dissolution, it seems fitting to provide an overview of one of the spiritual legacies of the Abhishiktananda Society - Ajatananda Ashram, an interreligious monastic ashram on the banks of the holy Ganges. The Ashram is located near the sacred pilgrimage place of Laxman Jhula, a few kilometres upstream from the town of Rishikesh, at the foothills of the Himalayas. The beauty of the surrounding scenery, along with the vibrations of the holy River, makes this a most inspiring place for spiritual sadhana [3].

The foundation of the Ashram was inspired by the long-held vision of Swami Abhishiktananda (1910-1973) to create an inter-monastic community where all would be united in the search of Truth which is at the heart of all the great religious traditions. This vision has led the Ashram to take as its motto “Truth is One, paths are many.” The Ashram is named after Swami Abhishiktananda’s principal disciple, Swami Ajatananda Saraswati (Marc Chaduc).

One of Swami Abhishiktananda’s strongest messages was that the life of the renunciate or monk goes beyond all dharma, and it is on that common ground that dialogue between different traditions can be lived experientially. Swamiji had hoped himself to create such a place, in the style of an Indian matha or monastic ashram, which would reflect this; it was this motivation that led him to India in 1948. A letter written by Swamiji to Fr. Jules Monchanin in 1947 shows that his vision was always firmly centered on creating an ashram which would see contemplatives of different traditions (and given the context, namely Hindu and Christian) living together a common call. “I foresee the development of . . . an ashram where Hindus and Christians would come in search of nourishment for their spiritual life.” [4]

In keeping with this perspective, Swami Abhishiktananda, together with Fr. Monchanin, founded the Ashram of Shantivanam in Tamil Nadu in 1950. Later, Swamiji became increasingly keen to create a place in the North for those who were drawn to dedicate themselves fully to the spiritual quest. In 1959, Swamiji wrote how he was struck by the power of the Ganges as a place of spiritual sadhana and as the ideal place to establish such an ashram: “The Himalayas have conquered me! It is beside the Ganges that Shantivanam ought to be. I do not know if that will ever happen, but how splendid it would be.” [5]

In late 1973, just two weeks before leaving the body, Swamiji again expressed this sentiment in a letter he wrote to Swami Ajatananda:
“Everything has to spring up anew from the depths…It is for those [who long to realize such depths] that I should like to have a place beside the Ganges to receive them.” [6]

Whilst the ashram Swamiji had dreamt of in the North never materialized during his lifetime, the vision remained alive. As early as 1985, under the direction of Prof. Raimon Panikkar, the Abhishiktananda Society reflected on the possibility of creating an interreligious ashram inspired by the life and ideals of Swami Abhishiktananda. For various reasons this project could not be realized, but the essence of the proposal was not lost. Nearly twenty years later, in October 2002, the Executive Committee of the Abhishiktananda Society decided to sponsor the founding of a small interreligious ashram in respect of Swamiji’s vision. In August 2003 a suitable property was located at Tapovan, near Rishikesh. The Ashram then started in December 2003 under the direction of the then-Secretary of the Society.

After necessary construction work and having acquired the neighbouring property for the purpose of providing more accommodation, Ajatananda Ashram was inaugurated in November 2006. The inauguration and blessing of the Ashram was presided over by H.H. Sri Chandra Swami Udasin, a renowned sage who now lives by the sacred river Yamuna, nearby Dehradun. The interreligious function was attended by monks, nuns and spiritual seekers of diverse religious traditions. Special Blessings and messages were received from many saints including H.H. Sri Swami Chidananda Saraswati, the late and former President of Divine Life Society, and H.H. the 14th Dalai Lama.

The inspiration
During his entire life in India, Swami Abhishiktananda sought to enter deeply into Indian spirituality through the perennial wisdom of the Upanishads and to radically embrace the life of /em>sannyasa [7]. Such a life of dedicated spirituality attracted Marc Chaduc, a young French man. Marc took sannyasa diksha from H.H. Sri Swami Chidananda Saraswati on 30 June 1973 in the presence of Swami Abhishiktananda and received the monastic name ‘Ajatananda’, meaning ‘bliss of the Unborn’. As Sri Swami Chidananda stated in his blessing for Ajatananda Ashram, Swami Ajatananda “lived a life where God-Realization was the centre of his experience. God’s all-pervasive Presence was the fact of his life.” After having reached a very high spiritual state, Swami Ajatananda mysteriously disappeared from hiskutiya [8] in Kaudiyala (35 km upstream from Rishikesh) sometime between February and April 1977, and has not been seen since.

In addition to the primary and immense inspiration gained from the lives of Swami Abhishiktananda and Swami Ajatananda, the Ashram community has also been inspired and encouraged by two contemporary and local sages: the late H.H. Sri Swami Chidananda Saraswati (1916-2008) and H.H. Sri Chandra Swami Udasin (1930- ). Both these sages hold a deep respect for all religions as expressions of the One and unique transcendental Reality and have bestowed their blessing and protection upon the vision and foundation of Ajatananda Ashram as an interreligious ashram.

An Interreligious Monastic Ashram

The call to complete renunciation cuts across all dharmas and disregards all frontiers. . . . In the end, it is in that call arising from the depths of the human heart that all the great dharmas really meet each other and discover their innermost truth in that attraction beyond themselves which they all share. . . .” [9]

The members of Ajatananda Ashram are inspired by a common search for Truth/Oneness at the heart of all the world's great spiritual traditions, and themselves remain respectful of their own spiritual heritage. The vision of the Ashram does not emphasize religion but Spirituality. In fact, Spirituality is one and transcends the paths and the framework of any particular tradition. For monastics, who all share in common the same aspiration to realize the Divine/Truth and to live the life of renunciation, living together is primarily an experience of mutual recognition and love, and a source of immense joy.

The essential purpose of Ajatananda Ashram therefore, and in keeping with the vision of Swami Abhishiktananda, is to offer a place where monastics and seekers of different traditions can come together to practice sadhana, focused on the One Truth, and for the realization of the ultimate Awakening. The Awakening is not confined to any particular dharma, and so likewise the Ashram is interreligious and intermonastic in nature; it is independent and is not the initiative of any specific religion or institution.

Being as it is located in a Hindu holy place, the Ashram essentially operates as a monastic (sannyasa) ashram, in the Indian tradition of a matha. “Matha” is the equivalent of “monastery,” not necessarily a place where disciples gather round a master, but a place which has been founded so that monastics can devote themselves fully to sadhana and meditation. Members of the Ashram follow the major traditional observances which are an essential part of any sadhana and which are found in many religious traditions, namely the practice of meditation, one-pointedness of mind, self-inquiry, and inner stillness. Whilst not all members of the Ashram will necessarily have taken sannyasa, all will be united in the spirit of living a life of renunciation and contemplation. Sannyasa is definitely the deepest spiritual meeting point of the religions in India that have developed a monastic tradition with deep historic roots, namely Hinduism, Buddhism, Jainism, and Christianity.

The Ashram Community is an experiment and an attempt to live this interiority with one another as a form of dialogue, which at times may occur in silence. This is dialogue at the level of experience and loving relationships, and not of the intellect alone. It consists in diving from the philosophical understanding into the mystical awareness in the innermost depths of the heart, then sharing for the benefit of all, the profound insight gained from one’s own experience.

The Ashram Community
The community itself meets several times a day for common meditation. In addition, each monastic performs daily seva [10] and also undertakes his own program of sadhana according to his particular tradition and practices.

The community life does not involve rituals of any kind, except for short universal prayers, arati, and some chanting in the evening. However, each is free to practice privately according to his own tradition and entitlements while remaining faithful to his own particular faith, status and religious lineage. Despite the fact that there is no common participation in worship, the profound spirituality of living the inner quest in communion with one another and in the silence of contemplation is a touching and powerful bond, beyond barriers.

As monastics, members of the Ashram have no specific activities, mission, teaching or ministry as such; however, hospitality is valued and programmes will sometimes be organized at the Ashram, such as occasional interreligious retreat-seminars and teaching sessions led by visiting spiritual masters. There is also provision for a small number of guests (monastics or monastic-like seekers) who wish to make a retreat, as well as provision for passing visitors who are interested in the Ashram and wish to meet with the community.

Affiliated community

There [by the sacred Mother Ganga], I sought the sanctuary in the depths of the Mystery, totally turned towards the one inner vision…To penetrate and to disappear in the Depth of my own being where the Spirit awaits me. And to be established in the Light forever. . . . (Swami Ajatananda, Spiritual Diary, 1975)

One vision, two ashrams . . .
At the beginning of this year, a new initiative commenced under the coordination of Sadhvi Atmajyoti—that of creating Ajatananda Sadhana Kutir, an independent monastic community of women that will be affiliated with Ajatananda Ashram and located on the neighbouring land. The construction of the Kutir will be complete by the end of 2009.

Ajatananda Sadhana Kutir and Ajatananda Ashram together share one vision: to create an inter-monastic community across all dharmas, focused on spiritual Awakening and inspired by the lives of Swami Abhishiktananda and his principal disciple, Swami Ajatananda.