24
M. IN THE GURUDWARA
1.
The fourth level of the Morton School. M. is seated on his bed spread in his room and is meditating. He has a muffler over his head and a simple lal-imli (a brand name) sweater on his body. Over it he is wearing a ‘war-flannel’ shirt of grey colour with loose sleeves. It is winter, 4 o’clock in the morning. M. is steady on his seat while he is engaged in meditation. He doesn’t have outwardly consciousness.
It is the first of January today. It was on this day in 1886 that acting as a Kalpataru (the wish-fulfilling tree) Sri Ramakrishna Deva made many bhaktas have the darshan of their ideal Deities. M.’s mind is merged in the contemplation of that very Brahman-darshan.
Still sitting on that very seat at 7 o’clock he hums some song:
Is there a boat like the one piloted by the guru,
Which takes the distressed across,
by the grace of his lotus feet, . . . etc.
Pray come, guru. Let us both go across . . .
It is eight in the morning. Attorney Viren Basu has come with his car. M. sets out for Dakshineswar with Vinay and Viren. He comes back to Thakur Bari at half past eleven.
Today the Army has its annual parade in the maidan (the big ground) of the Fort. Though not enjoyable, M. would not like to miss it. So he sends two devotees early in the morning to witness it - the Younger Nalini and another person. He will hear all about it from them in the evening.
M. takes his lunch in the Thakur Bari and takes rest there. His family members are there. He returns to the Morton School at four in the evening.
It is the Kalpataru day. Being the first of January, the offices are closed. So many bhaktas have assembled. Lalit of Bhatpara, Bholanath and others have arrived. The gathering includes Shukalal, Manoranjan, the Elder Jiten, Durgapad, Dr. Bakshi, Vinay, Amrit, the Elder Amulya and the Younger Amulya, Advocate Lalit, Jagabandhu, Balai, Gadadhar, Budhiram and other devotees.
Initially they sit outside on the roof. But because of the cold as soon as the light is brought in, they go to the staircase room of the fourth level. M. meditates with them all.
The Dakshineswar Temple doesn’t have its past splendour - its painful for them all - they talk of it after the meditation. Even so every particle of dust of that place is holy - it is a great centre of pilgrimage. The Lord lived there in a human body for thirty years. They talk of all these.
Arrive Swami Madhavananda accompanied by another sadhu. M. welcomes them affectionately and makes them sit by his side on a bench. Swami Madhavananda is the President of the Advaita Ashrama of Mayavati. They converse on various topics after making kind enquires.
M. (to Swami Madhavananda) — You people have done a great work. You have brought out Thakur’s life (Life of Sri Ramakrishna, Advaita Ashrama, first edition 1924). It took about three years of work. There was a great need for it. And everybody is busy in the non-cooperation movement these days. Politicians are also too busy. They have no time for it.
Swami Raghavananda — These people don’t believe in such things.
M. — It is no doubt true! Many do not like it. Gandhi Maharaj has said such a great thing in the foreword to it. ‘His life enables us to see God face to face . . . Ramakrishna was a living embodiment of Godliness.’ How wonderful! How many people have the insight as that of Gandhi Maharaj? Probably the others talk of it patronisingly.
"When we used to hear of God in the Brahmo Samaj we felt that He was very very far. O Mother! When we heard Thakur it seemed that He was sitting just close to us, close at hand. Gandhi Maharaj didn’t have his (Thakur’s) darshan but he has a very high perception. See how he has caught it, just see.
"How could it be otherwise? Thakur did not have only the darshan of God - he himself was God, an avatara. So all those who have a pure mind can catch it, understand it. Besides, so many persons were made to see God by him!"
Swami Madhavananda — Gandhiji is trying to attain swaraj (freedom) to the exclusion of everything else. He is very sincere about it.
M. — He is the right Karmayogi. Giving up all sensory enjoyments if one takes to any work he is called a Karmayogi. What a great yogi he is! Unless one is a yogi one can’t do work correctly. I shall do everything but shall not take its benefit - this is the thought of a Yogi. Gandhiji’s work is right. How high the country has risen!
What is M. thinking of? He resumes his talk.
M. (to the bhaktas) — Self-control was Thakur’s self-government, whereas others take it to mean independence. Thakur’s idea is different and so is his language.
Some of the bhaktas have boldly embarked upon political matters. The non-cooperation movement is being run in the country under the leadership of Gandhiji. Everywhere this is the topic of discussion. Great leaders are going to jail. The housewives have also come out to take part in it. One or two bhaktas are fully engrossed in this matter. M. tactfully diverts the current of the conversation toward God. Says he, ‘It is like an eruptive patch on the skin made by tying the dhoti hard on the body. Once you scrape it to relieve itching there is no end to it. At last one begins to do it with both hands giving up all modest behaviour.’
M. (to Swami Madhavananda) — But Thakur’s politics is only that far (laughing) - ‘Kunwar Singh says that the English are the rulers. So we should salam them.’ Swamiji said to Nivedita, ‘I have nothing to do with politics.’
A particular Bhakta — Well, how much self-abnegation does one see in politics! How many troubles these people undergo!
M. — Yes, of course there is tyaga in politics. Take, for example Macsuini of Ireland. He did not take any food for ninety one days and then kicked the bucket. But this tyaga also has a motive. What it is like? It’s like a school boy who goes to school without taking his meals. Why? Because he was given only two sandesh while somebody else was given four. So he left in a huff. (All laugh)
"This is tyaga for the sake of sensory enjoyment - there is less of self-indulgence so one wants more. But tyaga for God is quite another matter. Gandhiji’s work is Godly. So he repeats Ram, Ram! There are good people in politics also. But they are quite few, mostly they are workers with a personal motive."
The conversation turns to Subramanya Iyer, the famous judge of Madras. He has relinquished his title of knighthood in protest against Jalianwala Bagh massacre. The world famous poet Rabindranath Tagore has also returned the same title. Somebody has written an article on him. Madhavananda talks about it. The same article also talks about Swami Vivekananda.
M. — Then it is an interesting article. I have come to know of something new. He threw away his turban and said, ‘Arrest me.’ This is something new about Swamiji (Vivekananda). Naren Sen also did the same to Dufferin.
"We all wish to hear something about how our countrymen are behaving with the government - it is quite natural. This government cannot last long - the Indian people will win in the end."
Three months ago, some two hundred and fifty sadhus gave up their bodies in the waters of the Ganga in Rishikesh. They used to live in the huts in the forest. For years a broken mountain rock had stopped the flow of water on the road to Badri Narayana. Last october the water forced its way down the rock suddenly bringing such a catastrophe in Rishikesh. The government had warned earlier, but the sadhus did not care for it. Only a few shifted to the inhabited part of the city. A sannyasi from the Belur Math, Sarveshwaranandaji by name, and Bhavani Chaitanya, a brahmachari died there. Bhavani Chaitanya was an M.A. and the sannyasi was a learned man. Besides, there was one Brahmachari Dhiren. He too was very learned and the Ishan scholar of the Calcutta University. He had shifted from the forest to the Kailash Ashrama in the evening, so he was saved. Later on it was said that both the sadhus of the Math let themselves be drowned, of their own accord, keeping to their seats in the hut, depending on God.
Such conversation is going on.
M. — Big rocks came rolling down the stream. Perhaps it was because of their impact that most of the people died.
Swami Madhavananda — Who can save when He kills?
M. — Yes, Thakur told the parable of the big frog. An arrow from Ram’s bow hit the big frog. But it did not cry. When Ram asked why it didn’t, it said, ‘I did not cry for help. Whom could I ask for help when it was Ram Himself who was killing me? When a snake seizes me I shout, ‘O Ram, help me, help!’
M. — Once when I was in the Swarga Ashrama, there too was a flood in the river. I did not hear of any drowning tragedy. I had gone quite far away on hearing the warning. When I returned from a distance of four or five miles, I noticed that the place which was a plain before was under ‘two men’ deep water. Who is to look after the sadhus? They depend solely on the will of God.
Swami Madhavananda — Some cottages are being built by the (Ramakrishna) Mission. (Distressed) Our countrymen will pass away just like that. Who cares for them? Our rulers are not concerned with such matters. Because of their indifference we will all perish in the raging malaria epidemic.
M. — Our country men are with Gandhi Maharaj in his agitation for this very reason. They reason to themselves that they are going to die in any case. Why not die fighting? There is a limit even to forbearance. That’s why Swami (Vivekananda) said with a heart full of pain: ‘This indifference of the government has driven us to the neighbourhood of brutes. No food, no clothes, no education, no roof over the head. The feeling that he or she is a human-being, has been lost. Add to it famines, floods, epidemics - all these are of course there! What an unfortunate state!
A pause, M. is reflecting on something. He resumes.
M. (to all present) — What an insight Thakur had! Can we know it? There were sandesh, rotting in an earthen pot, hanging from the roof in his room. But he would not give them away to anybody and everybody. He would only give them to the devotees with his own hands. Maybe that the others thought that he was such a miser. Only he knew why he did not give them to all. So far as I can see, it was perhaps because one has to take upon oneself the misdeeds of the wicked one’s deeds. He said, the sin of the butcher killing a cow rests on the shoulders of him who feeds the former. A butcher had partaken of the feast arranged in honour of the dead with others and then killed the cow.
"Thakur used to receive a plate of offerings in his room whenever a special feast was held in the Kali Temple - he used to receive it almost daily. On a particular day when he did not receive the plate in time he went cracking his slippers to the treasurer’s room. Said he, ‘Why has the plate meant for my room not been sent? It is already so late.’Yogen Swami (Swami Yogananda) was a young boy then. He said to himself, ‘His nature is driving him - in other words, the priest is a brahmin, accustomed to taking (units of prasad of) rice and bananas - he has not been able to get rid of it.’ But Thakur was the controller of minds. Knowing what Yogen meant he said, ‘See, devotees come here. When they share it, Rasamani’s wealth will be put to the right use. So I went to bring it myself.’
"He had a divine insight - it is not possible for us to understand him.
"If you take to a work and do not surrender its results to God, you have doubtlessly to bear its consequences. Offering the results of work to Him and taking no benefit yourself, is the right way. Even if some mistake is committed therein, it is not taken into account by Him. Thus it was said: Swalpamasya dharmasya trayte mahato bhayat - if a devotee takes but one step, God advances ten steps to raise the devotee."
The sadhus take some sweets and leave. M. goes to the congregation of the Sikhs to see the birth anniversary celebrations of Sri Guru Gobind Singh, at 172, Harrison Road by Viren Babu’s car accompanied by Akshay.
It is about nine in the evening.
2.
Morton School, the terrace of the fourth level. It is not yet twilight. M. is meditating in his room with doors latched. When he comes out he sees many a bhakta sitting on benches on the terrace - the Doctor, Vinay, the Younger Jiten, Vijay, Manoranjan, Gadadhar, Budhiram, Shanti, Jagabandhu and others. There is also a sadhu. He has come from Yashohar, his name Swami Tarananda. M. folds his hands to offer namaskar to the sadhu, makes some kind enquiries and descends to the third level for a wash. But before going downstairs he again enters Antevasi’s cabin, takes out Sri Sri Chaitanya Lilamrita and gives it to Shanti, saying, ‘Please read it to him (the sadhu) from here till I come.’ Shanti reads about Chaitanya’s sannyasa.
It’s 2nd January 1925 today, 18th of Paush, Friday, the 8th day of the bright fortnight, 38 dandas/29 palas. M. comes upstairs at 5:30 p.m. And having exchanged a few words with the sadhu, he sets out for the Sikh congregation in the Mechhua Bazar by the Doctor’s car with Vinay and the Doctor. He also asks the devotees to follow.
Near about the Chitpur Road. Jagabandhu, the Younger Jiten, Gadadhar, Buddhiram, Manoranjan, Vijay and others reach there on foot. M. sits on the first floor facing the Darbar Sahib (the holy book of the Sikhs) in the veerasana (a kind of heroic posture practised in meditation), folding his hands. The place is decorated superbly with flowers - inside the room there is another room decked with flowers, and there is a flood of light - the whole house is dazzling with electric lights. Inside the room there is a ghee (clarified butter) lamp, on the walls are pictures of Ram and Sita, Chaitanya in his singing party and so on. After some time M. rises and enters the northern room. Here he sees the images of Radha-Krishna, Shiva, Salagram and other deities. M. prostrates himself before them. There is a sadhu - the priest. He rises from his seat and gives prasad of tulasi and dry currants to M. and bhaktas.
M. comes down and stands at the base of the stairs. Antevasi is just behind him. Bringing his mouth near his ears, he whispers, ‘Aha! Thakur’s impetus brings us here - it is he who brings us to such places.’
The Doctor asks which impetus he means. Antevasi and M. reply together: ‘The training that one attains Him by every path.’
M. comes and stands near the car. Addressing the chauffeur he says, ‘Please go in and have darshan.’ The chauffeur goes in while the devotees take their leave. They go by foot to the gurudwara in the Cotton Street. M. follows them. With a white turban on his head, a Sikh sadhu waves holy lights before the Granth Sahib - it is arati with camphor. The arati over, another sadhu offers ardas (prayer). He has a black turban on his head and a kirpan (a sword) hanging from a shoulder band.
Having first remembered Bhagavati (Mother-goddess)
Let us meditate on Guru Nanak;
Then Guru Angad, Amar Das and
Ram Das may assist us!
Let us remember Arjun, Hargobind and Shri Hari Rai,
Let us meditate on Shri Hari Krishan,
A sight of whom dispells all sorrows.
Let us remember Guru Teg Bahadur,
the nine treasures (wealth and eight occult powers)
Shall come hastening to our homes.
May the holy Shri Guru Gobind Singh Maharaj,
the hero of Dharma, everywhere assist us.
An old Sikh devotee asks M. humbly, ‘Maharaj, where do you live?’ They exchange a few words. M. asks him if there is any arrangement for the holy food of sadhus. The sadhu tells him, ‘Yes Maharaj, there is arrangement of prasad for the holy men - there is a free kitchen.’
M. sees a picture of the Golden Temple (Harimandir Sahib) of Amritsar hanging on the wall. The old saintly person also goes there. He begins to tell M. the history of the Temple: ‘Guru Ram Das built it. He is the fourth Guru. Maharaj Ranjit Singh covered the white marble temple with gold. The Akal Takhat (seat of Para-Brahman) of the Sikhs is also there. The decree issued from that place is binding on all Sikhs. All the twenty-four hours of the day there is worship, reading of the scripture and singing of hymns.’
The cloth covering M.’s head falls off. The old sadhu covers M.’s head with it. It is a rule that when one enters a gurudwara the head must remain covered. It also applies to mosques. The sadhu tells M. that since it is the new year, the building is being white-washed.
Another Sikh devotee comes and takes M. to another big picture. It depicts how Guru Hargobind Singh, the sixth Guru, freed the numerous Indian kings captured by Jahangir.
Now everybody is given karah-prasad (flour-pudding) and some pieces of guavas. M. climbs down with the devotees. At the foot of the door, M. says, ‘I came here once some forty or forty-two years ago. It is much changed.’ M. offers pranams thrice, at three places in this temple, lying on the ground.
The devotees reach 172, Harrison Road, the house of Raja Ram Singh. Here too, they are celebrating in the Gurudwara. While going there the devotees asked M. whether he would also go there. He said he would. But he changed his mind when the devotees had left. Instead M. goes to a big congregation at 79 Cross Street.
The devotees squat on the floor in the Gurudwara in Raja Ram Singh’s house and listen to the recitation of the Guru Granth Sahib. The reader priest is seated on a seat facing south-west as he recites the text from the Book. The language is Gurumukhi. He reads the fifth mahalla, the words of the Sukhmani of the fifth guru Arjun Dev. It is about the glory of the knower of Brahman and association with holy men. What a sweet intoxicated voice he has! The mood corresponds exactly with the language. This is the Gita of the Sikhs, which the Sikhs recite daily.
The reading continues - The reader translates it into Hindi saying, ‘That man is indeed great who has his pride destroyed by the company of the holy. . . Who has the power to describe the great spiritual glory of the holy man? O man, the splendour of a sadhu equals that of God. Even the Vedas do not know the great importance of the sadhu. . . O brother, there is no difference between God and the sadhu.’
Coming a little later, M. sits beside a pillar towards the south in the Guru’s Temple. He listens with a concentrated mind. The Doctor is to M.’s right. Behind him are the Younger Nalini, Budhiram and Manoranjan. To the left are Gadadhar, Vinay, the Younger Jiten, Vijay and Jagabandhu.
It is about 8 p.m. M. takes his leave. When he is getting up after offering pranam, an old Sikh worker says joining his hands, ‘You are requested to kindly come here at ten or eleven on Sunday without fail. The akhanda-path (continuous reading of the scripture) will end at that time. The old man then greets with Sat-Sri-Akal, the Sikh greeting, meaning : The True, the Great one beyond Time.
Morton School, Calcutta
Thursday, 1st January 1925
17th of Paush 1331 (B.Y.),
The 7th day of the bright fortnight 39 Dandas/10 Palas.