13
FAITH IN GOD BRINGS DETERMINATION IN ONE’S ACTIONS
1.
The Morton School, the staircase room at the fourth level. M. is seated on a chair facing south. A morning in the month of Shravana. Some times it rains, at other times it is sunshine. Jagabandhu is seated on a bench in front of M.
The Kathamrita is under print these days - a further edition of third part. The galley proofs of the first form have been received today. Antevasi is responsible for its printing. So M. gives him instructions in this matter.
M. — The proofs should be read very carefully otherwise mistakes can not be detected. This causes a lot of inconvenience to the reader. It is possible that he may completely misunderstand the text. Besides the habit of the proof reader will not be tightened up. His thinking will remain defective.
"You have but one mind. If it can not detect a misprint by reading, it also can not detect the defect in one’s meditation. So Thakur said: ‘He who can keep an account of salt can also keep the account of sugar candy.’
"Thakur witnessed the play ‘Vidyasunder.’ He called the actor who had played the part of Vidya to his room in the morning. He said to him, ‘Look here, he who is expert in one thing say in singing and playing a musical instrument, in reading and writing or anything else, can also become an expert in spiritual matters, if he so desires.’
"The mind is just one it has to be concentrated on one thing. Keep it in any direction it will go on in that direction.
"Faith in God or in the word of the guru bring determination in one’s actions. Reason? Then one takes to action considering it as God’s work. In God’s work there can be no feebleness.
"When the mind is not inclined, cannot concentrate on a job, doesn’t join itself with it, you should think that it is His work, that it is His worship. When this is done your faith in it will return and you will regain you involvement with it.
"The work of those who are determined to attain God- realization is not so sub-standard. Even if it is so in the beginning, practice will makes it perfect gradually.
"Even by reading proofs a person can attain perfection, can purify his consciousness. Once purified nothing is left undone. Whatever lies before a devotee he has to undertake it knowing it to be God’s. There is nothing like high or low work.
"Yes, the work can be suitable or unsuitable. Man has his preferences naturally according to his sanskaras. He is not inclined towards the work unsuited to his nature. But a true devotee is never indifferent to any work. The unsuitable work may take longer to perform but there will be no idleness or slackness. If one doesn’t forget the goal, these defects are warded off - perseverance and determination make it easy."
It is nine in the morning. M. proceeds towards the Thakur Bari accompanied by Antevasi. A porter carrying printing paper is also with them. M. reaches the Bechu Chatterji Street at the turning of the Guruprasad Chaudhury Lane. The Thakur Bari is situated in this very lane. M. crosses the road, goes from the north and walks along the east of the way, till his eyes meet a scene to his left. He stands there and sees two persons coming from the side of Thanthania Kali Bari and drying a dhoti, some five yards in length. They walk by spreading their dhotis to make them dry. Their foreheads bear sandalwood marks - they are returning after a bath in the Ganga M. observes everything minutely. What does he see in the men walking on the roadside? He has an insight full of reverence, for all things, at all times.
The sight of the duo returning after a bath in the Ganga makes him happy, for they have fed their karana sharira (the causal body). So they are better than many.
However, he is sorry for their weak and feeble bodies. In a tone full of distress he says to Antevasi, ‘Just see, how the cloth is dangling, how it is being soiled by dirt and mud on the way. They are quite oblivious of it. One cannot expect any great work from them - so careless they are! Maybe one of them is good.’
Reaching the Thakur Bari M. asks Antevasi to give an anna to the porter. After sometime Antevasi having delivered the paper to the Vani press comes back.
The session of the bhaktas begins at 4 p.m. on the roof. Lalit of Bhatpara, Basant, Bhim, Bholanath and other bhaktas visiting M. on Saturdays have arrived. They are followed by two bhaktas of Etally and Banerji, the school sub-inspector, Sanat, the Elder Amulya, Shanti and the Elder Jiten. Last to come is Kedar of Kamarpukur.
It is about 5 o’clock. Swami Shantananda of Kashi comes in with a young man. At the same time arrive four students from Jnana Maharaj’s ashrama.
M. has been staying in the Thakur Bari since the morning. These days the family is there - some half a mile away from the Morton School. M. goes there daily for his meals like sadhus going out for holy begging. It is his own home, own family, own wealth, but he lives like a guest or like a maid in a big rich family to preserve his body without making any demands on any body. Forty years earlier when he requested for sannyasa, his gurudeva Bhagavan Sri Ramakrishna asked him to live in his house like a maid servant. Thakur had added, ‘The Mother has told me that She will get a little of Her work done by you. You will have to narrate the Bhagavata to people.’ This injection of his guru is being practised by M. literally. Now he is an expert maid-servant.
Another duty of Antevasi is to welcome sadhu bhaktas respectfully. He has spent two hours upstairs with the bhaktas talking of God. Now it is six o’clock.
M. has come back from the Thakur Bari. While talking to the sadhus and bhaktas, he notices Kedar. He rises quickly and brings Kedar to sit besides himself. And he talks to him sweetly and is very happy. ‘Yes, isn’t the Bel Tree planted by Thakur with this own hand? That mango tree bears mangoes? Thakur had eaten the mango and sowed its stone. It is that very mango tree. How is so and so? Has such and such person got married? Is your Natmandir (the theatre of Lahas’) all right?’ - he engages himself in such conversation. Kedar is a resident of Sri Kamarpukur.
The bhaktas watch this scene without a word. Some of them say to themselves: it seems as if Kedar has come from Vaikuntha (the region of Lord Vishnu). M. has forgotten everything else on seeing him. He just talks to him about Vaikuntha. Kedar is a messenger from Vaikuntha.
M. (happily to the sadhu bhaktas) — Just meet him. He is a man from that very Holy Land. The Lord descended there the other day in human form. All sport of his time are still there, the trees and the creepers still bear his divine touch. The entire atmosphere is full of his glory. The very earth has been transformed into a great center of pilgrimage because of the dust of his feet. The entire Kamarpukur is filled with a divine light. The Kamarpukur is the very heaven on earth.
Overwhelmed with emotion, M. remains silent for a while. He resumes.
M. — Once Vibhishana (from Lanka), when he saw an Indian, began to worship him full of devotion, so overcome he was with emotion. For him, he was none else but his ideal Deity Rama. This man belonged to the land of his ideal Deity Ramachandra - he was as if Sri Ramachandra himself. Oh, what a high emotion!
M. begins to pat Kedar with his hand so affectionately. He asks him, ‘Why have you become so thin and lean?’
M. (to all present) — I saw him as a young boy. He used to go to school. It was my first visit to Kamarpukur. Thakur was in Cossipore then, 1886. It was the end of winter during the puja of the Goddess Saraswati. I gave jalebis to the school boys to eat - these were big jalebis of that region. Thakur used to call them the wheels of the governor’s cab. (Laughter). Whenever I went there later on those boys would see me and whisper to each other: ‘Here comes the man who gave us jalebis to eat, they had young mind you see. At their age, any striking thing done to them is remembered. Kedar was a student there. How big he is now!
M. is again silent. Then he showers the Lord’s words.
M. (to all present) — Oh, how Thakur had transformed my mind that I used to see the whole of Kamarpukur enveloped in celestial light - cat, dog, trees, creepers - all shining bright. So I would fall to the ground and offer them pranam. I found a cat on my way. I prostrated myself to salute it - I saw it covered with light. Chinmaya Rama, chinmaya dhama (Pure is Rama, Pure His abode).
(Concentrating on the past) "Of the children of Thakur I was the first of visit Kamarpukur. He had not given up his body yet. When I returned Thakur asked me, ‘How did you travel to that robber-infested country?’ I wanted to visit it again to have the same experience. Thakur said, ‘Let me get well. We shall go together.’ But it never came about during his lifetime."
2.
Enter Manoranjan, Balai and Sukhendu. It is half past six. After a short while arrive Advocate Lalit Banerji and Amrit Gupta. A little later when the lamp is brought in, M. begins to meditate. Some of the bhaktas do the same, the others sit quiet. At about eight arrive the Doctor and the Younger Amulya.
The Elder Jiten (to M.) — I asked somebody, what is Sanatana Dharma. He gave definitions but I could not understand. I asked you too. You said, ‘Thakur is Sanatana Dharma.’ This too I could not understand. It would be nice of you explain it a bit.
M. (after a little thought) — Sanatana Dharma that which lasts for ever. Sana, that is ever, tana means that lasts and dharma is that which preserves. The rule that governs that society for long - which is good for the present as well as for other times. The Vedic order, the rule of the rishis and the dharma of Manu have ten characteristics: truth, purity, self-control, compassion, non-violence, celibacy, shama (calmness) and dama (self-restraint), forbearance and non-acceptance of belongings. This Vedic set of rules integrate the society. The Vedic dharma itself is the Sanatana Dharma. It is based on a number of rules, not on any individual. Other religions are mostly based on a person. The protectors of the Vedic Dharma have been the innumerable spiritual personalities, avataras, munis and rishis. All of them have fortified dharma by keeping the basic Vedic rules in sight and following them in their lives. First the rule then the individual. The wheel of time both breaks society and makes society. But that set of rules remains always valid. The individual comes and goes, but this rule lives forever.
"The aim of human life is the realization of the Self, God-realization. For this alone brings perpetual peace, perpetual happiness and perpetual joy. And this is what the living being seeks - peace, happiness and joy. The root cause of all these is God, the atman. The rishis saw that if one had to attain God, one should adopt some suitable rules in life. It is by living them that peace, happiness and joy subsist in the mind, even in a difficult situation in this world. Even during the trials of exile, the Pandavas practised these rules. That’s how they had peace, happiness and joy.
"Thakur said, ‘By holding on to truth in Kaliyuga one can see God.’ Manu also said the same: satyam bruyat priyam bruyat ma bruyat satyam apriyam, priyam cha na anritam bruyat esha dharmah sanatanah.- speak the truth, speak the sweet things, don’t speak truth that is not sweet. Speaking sweet truth is what is Sanatana dharma. This set of rules holds the Lord on one side and the society on the other. It helps the society to fix its gaze on the Lord."
A particular Bhakta — Christianity, Islam, all these keep their hold on the Lord and turn the gaze of the society towards the Lord as well. So aren’t they also Sanatana dharma?
M. — In them the individual occupies the first place. The rules of life the second. Without Christ or Mohammed, they have no existence. But the Vedic dharma continues to live even if we give up Rama and Krishna.
Mohan — The rule holds the society and the Lord holds the rule. In that case Lord himself can be the meaning of dharma - those who are the devotees of God, not only hold the rule but also protect the society.
M. — This is what the rishis have said in the Vedas. The universe stands upon the akshara, the indestructible. If He doesn’t hold it, this world gets destroyed. Tasya prakashane gargi chandram asau vidhritau tishthitah. Yum vijnatam yumyati. Those who hold on to Him are the refuge of the world. The Chandi says so: tvam ashritam ashrayatam prayanti (those who take reuge in You are the refuge of the world). And they only are the bhaktas.
M. (to all present) — One cannot understand the essence of all this without tapasya. If you understand its significance just by your intellect, your understanding of it will prove to be inadequate, when confronted with a higher intelligence. By tapasya one realizes that God is the only true dharma. And dharma is also the means to attain Him.
Mohan — Without saying that Sanatana dharma or the Vedic dharma is higher than all others, if we say that the Sanatana dharma is ancient and the other religions are new, there will be no conflict.
M. — Thakur has destroyed the way to all such conflicts. His advent was for this purpose for the harmony of religious. ‘As many religions so many paths. Religions is a path - by discovering this truth he intertwined all religious in one thread. So there is no harm in calling a religion ancient.
"Thakur used to say that Sanatana dharma has been there for ever and will remain so in future - the other dharmas come and go."
Mohan — ‘Other religions are for the present time only. They will go,’ did he say this for the new religions, like Brahmo Samaj, Arya Samaj etc.?
M. — It looks like that. This can mean something else too. How much can we understand of what he said? Even Brahma and other gods can not understand him. After Brahma had carried out tapasya for a long time a voice from above said, ‘I exist, I am.’ In other words, God is the cause of this world. A group of contemporary scientists say that the world has come into existence by combinations of atoms and another group says it is God’s will - grand intelligence. The Vedas say that God creates, preserves and destroys the world. Thakur proclaims this very truth his whole life. The primal cause of the world is Adya Shakti - the God, Who ever abided by Thakur. It is She who is called the Mother, it is by Her will that everything happens.
A Young Man — All religions, Christianity, Islam, Judaism, Buddhism, Jainism, Zoroastrianism show the way to eternal peace by wiping out the sorrow of man for ever. The Hindu dharma, the Vedic dharma does the same. So, what is special about the Hindu dharma?
M. — One, in Hinduism the jiva is the image of God; Two, every jiva will attain deliverance one day. This is not to be found in any other religions. Three, the Hindus believe in Advaita (doctrine in which only the Brahman is true and real), Vishishta-advaita (doctrine that regards Brahman and universe as identical and real) and Dvaita (doctrine that regards the Brahman and universe different from each other and real) bhavas. Four, the Vedic dharma broadly gives four paths for God-realization: Bhaktiyoga, Karmayoga, Rajayoga and Jnanayoga. Five, the doctrine of re-birth. Six, in Hinduism there are a lot of emotions for establishing relationship with God - shanta, dasya and so on. In other religions, it is one or at the most two. In Hinduism, sadhana can be carried out in so many bhavas. Seven, Hinduism believes in the Law, not in the individual. Eight, in Hinduism one believes that liberation can only come in a human body.
Mohan — They say that Thakur was the embodiment of Sanatana dharma. What is the significance of this?
M. — The set of eternal values of which the Sanatana dharma is composed has been fully manifested in Sri Ramakrishna. That is why he is called it’s embodiment. Take for example, truth. If Thakur once said that he would not take water he did not do so even when pressed a hundred times. Once he did not take water for six months. He said that he would go to Mani Mullick’s house. So, he reached his house in Baranagore late at night and said, ‘See I have come’. Once he said, ‘I will go to answer the call of nature at three o’clock.’ He went for it even when he felt no pressure. He was the solid embodiment of celibacy. Once somebody brought sweets for him with the money he had earned by dishonest means. He could not touch them. A person brought a lemon without asking the master of the garden. Thakur would not put it in his mouth. He was never able to store. He could not carry even a clod of earth in his hand. He could not touch money. He never thought of harming even an ant.
"He always saw that it was the Mother Herself who was living as jiva-jagat (the living creatures and the world). Not even for a moment did he separate himself from the Mother."
M. (to all present) — Thakur did not like a dry discussion, academic discourse. His effort was always to see how the man’s mind could be tied to the feet of the Lord. He would say, ‘I don’t even want to know what is there in the Vedas, in the puranas, what is where. Grant me pure devotion at Your Lotus feet.’
"Seeing the bhaktas in discussion he would some times apologise to the Mother, ‘Mother, why, what else can they do but discuss at times?’ As the saying goes, just by talking one can not cook rice, so one has to carry out spiritual practice. He used to ask us to practise tapasya. When one has gained true faith in God, when one loves Him with one’s heart and soul, all intellectual doubts disappear themselves. Why did they who were known as great intellectuals behave like earthworms at Thakur’s feet? His was a direct knowledge, the knowledge of others was born of intellect. There is difference of heaven and earth between the two. By keeping the company of sadhus, by living alone by calling Him with a yearning heart, one gains love for Him. Loving Him brings liberation."
3.
Morton School, the staircase room on the fourth level. M. is talking about God to the bhaktas surrounding him all around. When questioned by the Elder Jiten, M. explains different aspects of the Sanatana dharma or the Vedic dharma.
M. (to the bhaktas) — The rishis earned everlasting joy after God-realization. They made a durable arrangement for transmitting that joy to the society. Their socio-religious arrangement is also everlasting in a way - the supreme joy and peace from God-realization. So they would not let man turn away from God in any situation. Just note, what a beautiful arrangement this is: Dharma, Artha, Kama and Moksha’. Dharma, that is, truth and so on. Taking recourse to it to earn wealth (artha). Fulfil desire (kama) according to the holy books and attain liberation (moksha) that is God-realization. It is like having mother on one side, the father on the other and the children in between. When that is so the children cannot fall. This is an incomparable discovery.
"This arrangement is as deep as it is broad, and it is equally lasting. So many cycles of Satya, Treta, Dwapara and Kali come and go, this arrangement lasts unbroken. They say, ‘Son, Just don’t live as a worldly man, giving up dharma, that is, God and His basic law. Rather, adopt them and do what you like.’ The Hindu view of life holds true amidst the endless whirlpools of time - this is the first arrangement. The second, the discovery of the four paths - Jnanayoga, Rajayoga, Bhaktiyoga and Karmayoga. First, they placed the man behind a fence; then they put him on one of the paths suited to his nature. By treading this path he will finally attain his goal. He will then rid himself of all sorrows and gain lasting happiness and peace. The End is infinite, ever exisiting i.e. sanatana; the means also the same. The former truly sanatana, the latter relatively true."
A Bhakta — If goal is God-realization and the means is jnana-yoga etc., one may call other religions also Sanatana dharma - they too employ the same means to attain God.
M. — Yes, one may, if Sanatana dharma means God-realization. But here, keeping the means in view, the Vedic Dharma is said to be Sanatana dharma, that is to say, the eternal religion in technical or particular sense. This is a very ancient way. This has been shown after hearing and seeing a lot that by holding on to truth one can attain God. It does not take any personality into account. If one takes to this practice, leaving out Rama and Krishna one can still see God. In other religions the (spiritual) personality cannot be left out. Keeping the idea aham brahman asmi (I am Brahman), tat tvam asi (Thou art That), in the mind, if one practises the truth one can see God. Such ideas don’t seem to exist in the same way in other religions.
"The emphasis is on the means. Besides this Vedic dharma is also very liberal. Dvaita (duality), Advaita (non-duality) Vishishta-advaita (modified non-duality) - whichever of these moods one may adopt in his sadhana, he will attain the goal. The whole of the Hindu community has been integrated by the rishis by turning it towards God. There is but one constant worship, from birth to death. So all work, whether it be for the family or the society, for the construction of the society, political or economic set up, marriage and so on, is towards God. The burden of the song ever remains the same - the attainment of God.
"Just note how Sanatana dharma is special. Satyagraha, the political agitation of Gandhiji is founded on truth and justice. The political power practises injustice. It can be opposed with the help of truth and justice. This is some thing new. The people of other countries would not respond if they are addressed in the name of God or truth. But the people of India have joined Gandhiji’s Satyagraha leaving out everything else. Reason? They understand truth, God. This has been going on in this country since ages. The heart of India rests in truth. It can forego anything in the name of truth, in the name of God. You cannot find it in other countries."
The Elder Jiten — Many people say that it is because of religion that India has come to such low pass.
M. — No, it is not correct. Rather, it is because of the lack of religion, because of inaction that this external low state has been reached. The greatness of the rishis’ prescription is exactly this. They weighed everything and showed which arrangement would prove long lasting. Whether it was by uniting every action with God or by eschewing Him. Having given it a lot of thought, having meditated on it and having seen it, they declared: isha vasyam idam sarvam - all this is inhered by God. Had they kept the individual and the society separate from God, the culture and civilization of India would not have been so lasting.
"By bringing God into every matter, people will become lazy and dharma will comprise just bathing and eating - dharma will enter into the kitchen, in the words of Swamiji (Vivekananda) - this had been seen by the rishis. Even then they preached that one should live life holding dharma, holding God. Forsaking God results in simple animality. In both cases, there is some defect. They chose the path of the lesser evil.
"Outworldly dharma begins to get defiled with time that is why great spiritual personalities, avataras and such other people come down in every age in this country to correct the situation. Currently Thakur has come to raise the mind of men from the low type of worship and united it with God. He says, ‘Live as a child of God - amritasya putrah. The law of the world is that the mind of the society is sometimes on the rise and at other times on the fall. The division of time into the ages of Satya, Treta, Dwapara and Kali testifies to this law.
"The heart of Bharata (India) is tied to dharma. Just see, even during such politically difficult times it has produced so many great men - Nanak, Chaitanya and Thakur. Had there not been the seed of dharma inside the earth of this country, it would not have yielded such a rare fruit. This is the age of Thakur. Thakur, that is the highest manifestation of God on earth. It is in view of all these different aspects that the Vedic dharma has been called Sanatana dharma."
A particular Bhakta — Isn’t our social service - school, colleges, hospital, relief work etc. - not dharma, the Sanatana dharma?
M. — Yes, from the point of view of means, it is dharma. Selfless work purifies our consciousness (chitta) and God is seen in a pure chitta. The real Sanatana dharma consists in seeing God. Both the means and goal are Sanatana dharma. The people of this country take to religion in the same way as the westerners take to politics. If a dharma is instituted without seeing God it does not last long. Sanatana Dharma is founded on nothing but seeing God and solid principles.
A particular Bhakta — Which work should one undertake? How should one go about it?
M. — One should take to the work that the guru has prescribed. One should follow his advise and conduct oneself accordingly. The guru knows which work can free one from worldly bonds. So long as the guru is in his physical body, all work must be done in consultation with him. When he relinquishes the body one will have to depend on one’s intellect. Even then one must follow his instructions and the injunctions of the holy books.
"It has become a fashion these days to get spiritual initiation (diksha). Today one goes to this guru, tomorrow to another. One should make the mantra given by the guru one’s very breath in seclusion without other’s knowledge. Thakur used to say that the guru mantra is like a pearl which forms itself inside a mollusc when it receives a drop of the water of swati Nakshatra and goes deep down. By carrying out sadhana in seclusion the same seed germinates - one sees God. Then all problems of the present and future get automatically solved."
M. (to all present) — A particular bhakta (M.) said to Thakur: ‘It does not seem easy to get saved from this world which is characterised by deception and robbery.’ Thakur immediately said: ‘What are you saying? Why should you worry? You have a guru.’ A juggler threw a cord with a thousand knots towards the audience of a thousand persons challenging them to untie one of its knots. They tried their utmost but could not untie a single knot. Then the juggler himself took the cord, gave it a shake and all the knots were undone. The guru is like him - guru that is God. God comes in the garb of a man. Then he is called an avatara. He came as Sri Ramakrishna only the other day.
The Elder Jiten (humbly) — Sir, please unwind the reel, the thread has got so sticky.
M. — Cry and pray to Him. The reel will unwound by His will in no time. Thakur used to say: ‘The problems which are seemingly beyond thought, feeling and dreams, get solved just by a shake of His finger.’ He said: ‘A thousand year old darkness gets dispelled in no time just by bringing in light. A big mound of cotton is reduced to ashes in the twinkling of an eye.’ By a mere sign of His grace, cotton thread lying entangled for a thousand years gets untangled. Why worry? He is behind you. Tell Him.’
"Sri Krishna opened numberless twists of the reels of the bhaktas. Thakur also opened up many twists of bhaktas’ reels. And he is still doing so. He will do so in future too. His advent was only for this purpose.
"The man thinks that this unwinding of the (entangled) reel has a stupendous obstacle. But it is nothing for Him. Just a touch or a sign from Him or by His will, the man gets freed from all bonds in the twinkling of an eye. He came to the earth for this - for unwinding the reel of the bhaktas. There he stands, tell Him. ‘If only Mother Shyama turns Her eyes once towards the jiva, he begins to swim in the sea of everlasting joy’."
Morton school, Calcutta.
Saturday, 2nd August 1924.
The 17th day of Shravana 1331 (B.Y.)
The 2nd day of the bright fortnight, 51 dandas/35 palas.