27
THE AVATARA IS THE SUN AND HIS CLOSE DISCIPLES ITS RAYS
1.
The Thakurbari in Guruprasad Chaudhury Lane, Calcutta. Half past nine in the morning. M. is seated in his room on the second level, he is on a cot facing south. He has a press proof of the fifth volume of the Kathamrita in his hand.
Enters Antevasi. He offers pranam and says, ‘Sukumar Maharaj of the Math has come with me for your darshan.’ M. cannot place him by his name, so Antevasi says again, ‘He has two other names too: Shambhu Maharaj and Swami Satswarupananda. He was the headmaster of the Vidyapith. He is now going to Uttarakhand for tapasya.’
M. — Where is he? Let him come in. (When he enters the room) O, him I know (laughs).
Swami Satswarupananda — Earlier I used to come here with Jiten Biswas (Sw. Vishwananda).
Three sadhus - Swami Avinashananda, Swami Satswarupananda and Swami Nityatmananda came this morning by bus from Belur Math to the Howrah Station. From there Swami Avinashananda has gone to the Advaita Ashrama in the Wellington Lane and these two have come to see M.
M. welcomes Swami Satswarupananda heartily and makes him sit on his cot towards the south. The other person sits on a chair in front of M.
This room of M. is very small. 8 feet by 6 feet. To the north east in this room a wooden cot lies touching the wall. To its north there is a table with some books on it - the diary of the Kathamrita, the printed forms of the fifth part. To the south there is a small almirah. It is full of books like the Encyclopaedia and other such books. To the east of the cot in the middle, there is a door to the east. One enters the adjacent room towards the east through it. In the middle of the southern wall there is a window with a door to it’s west. It is by this door that M. can go in and out to the verandah. The window in the northern wall is covered with a thin wire-net. The wall to the west is blind. On this wall and the other one hang pictures of various gods and goddesses and of divine personalities. There are also the pictures of Thakur, Swami Vivekananda, the Holy Mother, Chaitanya’s singing party, the Gaur-Nitai, the bird sitting on its egg and so on. On the wooden cot there are two mattresses, a bed-sheet and a pillow. This bedding is some what soiled.
M. is seated on the wooden cot. He has a waist-coat on his body. A snow-white red-bordered short dhoti wraps his body like a shawl.
M.’s eyes are fixed, shining bright, his face full of joy. M. has a high forehead, his white beard flowing down to his chest, and a few hair on his head. In a happy mood, he talks inspiringly.
M. (to Swami Satswarupananda) — God speed! The sooner the better. It’s a sight for the gods to see. Simply struggle is enough, not to speak of realisation.
A Sadhu (to himself) — Even in his bodily sufferings how bright and serene his eyes are! How full of divine joy is his face, as if his mind is immersed in the sea of joy! How much love of God brings such a state?
Enters Swami Raghavananda. Antevasi leaves his seat for him and sits in the north of M.’s bed at the behest of M.
M. (to Swami Satswarupananda) — Where are you camping?
Swami Satswarupananda — In the Ambika Mandir of Rajpur, in the foothills of Mussoorie, eight miles above Dehradun. The Kishanpur Ashrama is three miles below.
M. — Is there anybody else there?
Swami Satswarupananda — Yes sir, Swami Avyaktananda of Patna, Swami Jnanananda of Kashi and Sw. Jagadananda.
M. — Who, Jnanananda?
Antevasi (laughing) — He who is not afraid of the crocodile. He said, ‘I shall cut the crocodile into pieces and making a ‘jhol’ (ragout) and eat it.’
M. (laughing loudly) — Yes, yes. I now know him. A very brave man. (Peals of laughter from all).
Swami Raghavananda — Rajpur is a beautiful spot having pure associations. Swamiji (Vivekananda) met Hari Maharaj there. And it was there that he gave his consent to go to America at Swamiji’s request.
M. (to Antevasi, as he hears the sound of the bell from the Thakur’s shrine on the third level) — Just go up and show them our shrine of Thakur.
The sadhus climb up to the Thakur’s shrine. They have the darshan of Thakur’s sandals. Thereafter, sitting in the ‘Natmandir,’ they take the fruit and sweets of the early morning offerings, and then climb downstairs to be with M.
Swami Raghavananda — Proofs have arrived. (M. is inattentive) Proofs have come.
M. — Yes. (to Sw. Satswarupananda) It is our fifth part (of the Kathamrita) under print. The appendix talks about Swamiji. All these incidents are half a century old but I see them as if they happened only yesterday.
M. (to Antevasi somewhat smiling with joy) - Tell me, let me see why it is ever new?
Everybody thinks.
M. — Didn’t Thakur give the true ideal? Everybody is going towards it. Whichever be one’s stage one gets light from there. That is why it is ever new. Aren’t we all at different stages? All are not at the same stage.
Swami Raghavananda — Well, Thakur used to tell ‘the house’, for example, the house of indivisible. What is that?
M. — That is to lead us. If a nice thing is placed before us, we proceed towards it - that’s it. He leads us from stage to stage.
Swami Raghavananda — Well, how can one know which stage is higher than the other? Who will tell this ? Some five people are doing one thing while I am doing another. Now which is greater or smaller, who can tell?
M. — He who has to decide is seeing all. Maybe He is laughing.
M. — Thakur said that there was another path, that of Soham - I am That. One can’t do it by this path. Its quite a different matter - (smiling) it is not from that path.
Antevasi — What, avatara?
M. — Yes, avatara.
M. (to Swami Raghavananda) — These different levels also He has made. But they (the people) unnecessarily fight. Without His will, not a leaf moves on the tree. The Lord said, ‘Many are the births taken by Me and you, O Arjun. I know them all, while you don’t, O Parantapa.’ (Gita 4 : 5).
"He who knows the past also knows the future. But, you do not know. Hold Me. This will do you good. Ma shuchah - grieve not. Hold Me. No fear.
"Such a clear message but who listens?"
M.’s sight is fixed higher up. Both his eyes are sparking.
M. (to himself) — Arthan vyat-adhat shashvtibhyah samabhyah (Ishopanishad : 8)
M. (to all present) — Who can know Him? It’s He who bestows everything. It is He who does all. It is He who has become all.
M. (to the sadhus) — After his return from America, Swamiji (Vivekananda) said while pacing the roof of Balaram Babu’s house, ‘What he (Thakur) said I have not yet been able to understand : ‘Yours is not from the direction of Vedanta.’
"But later he understood by his grace. It was his later perception. And he wrote such arati and stava (hymns of praise) - ‘The breaker of the bonds of the world’ and ‘Om! Hring! Thou art the True One . . .’
"Never mind he did realize later on. A big flower takes time to open out, for example the lotus flower. The smaller flower blooms sooner but then it also sheds it’s petals earlier.
"Thakur made Swamiji write these hymns of praise so that the world may listen."
M. (to Antevasi) — Just recite from memory.
Antevasi (slowly) — Khandan bhav-bandhan jag-vandan vandi tomay, Niranjan nar-rupdhara, nirgun gunamaya. . .
(We salute Thee, Lord, adored of the world. The breaker of the bondage of the world, taintless Thou embodiment of blessed qualities. Thou transcendent of all gunas, human form Thou bearest. . .)
M. — Just see what Swamiji says: He who is formless transcending all gunas, the great Brahman, has now come in a human body with all attributes, this Sri Ramakrishna. He says : ‘He who takes refuge at his feet will certainly cross this sea of the world.’ But for God who has the power to do so? and he also adds: drid nischaya manasvan and nishkaran bhakat-sharan, even when absorbed in samadhi, he is the selfless refuge of the bhaktas.
"All contradictions meet only in God. That is why in a hymn of praise, this arati Swamiji says: ‘Thakur is the meeting point of all religions contradicting each other and then he is above them all.’ (To Antevasi) What is after namo namo?
Antevasi — Namo namo prabhu vakya-mana-atit mano-vachana-ek-adhar (Refuge of the mind and speech, Thou art beyond the reach of either).
M. — Just see Thakur came in a human body, he was the greatest among men (narwar), beyond mind and speech. It means that he who is Indivisible Existence-Knowledge-Bliss-Absolute, who is beyond the human power of mind and speech has now come as avatara in the person of Sri Ramakrishna. He alongwith Shakti is making his sport in the world - creation, preservation and dissolution.
"When one recites these two verses before taking to meditation, the latter comes right. Those who live in solitude will be able to understand Thakur by reciting these verses of praise."
Antevasi — Mahapurush Maharaj (Swami Shivananda) also put it so beautifully: Whatever Swamiji had to say about Thakur, he said all in this hymn.
M. — Why not ? These are all the words of the divine personality. Itself, the same narvar, the greatest among men, the same grand man. Behold the man! Christ talked about himself. Swamiji has compiled the very words of that grand man in this hymn as his offering.
"He who said in Cossipore during his (Thakur’s) last days, ‘If he (Thakur) himself says he is an avatara I shall believe,’ that very individual composed these hymns later on.
"People only commit to memory, they don’t meditate on these hymns. If you meditate on these two, you will attain - you will know Him truly. How many persons are benefiting from the hymns because he composed them. So many maths and ashramas, throughout the world, sing them."
M. (to Antevasi) — Ugram krinomi, this is in the Chandi (in the Devisukta of Rigveda) - I raise, and if need be, I also drop. (To Antevasi) You know it by heart - recite it.
Antevasi and Swami Raghavananda recite together:
Om aham rudrebhih vasubhih charami aham adityaih ut vishwadevaih, aham mitrauvarunobha vibharya aham indragni aham ashvinobha. . . etc.
[I roam with Rudra and the Vasus. I roam with the Adityas and Vishvadevas. I bear both Mitra and Varuna. I also bear Indra, Agni and the Ashwani. Rig Veda : 10-125-1]
M. — He says in this mantra : yam kamaye tam tamugram krinomi tam brahmanam tamurshim tam sumedham - Him whom I want I make the greatest. I make one Brahma, other Rishis and yet others profoundly wise.
"An illustration of it is Swamiji who was made a world teacher by Him. And He also brought a couple of persons down. One of the latter was said to have the state of a paramahansa but he fell later on. When he did not visit Thakur for a long time, Thakur said, ‘Do you know why he does not come? He is doing what I asked him not to do - he has fallen into the company of women.’ Another person was called an ishwarkoti (a Godman). During his last days Thakur said to him, ‘Who? Who are you?’ In other words, he had given him up - as he had fallen."
"What to talk of others? A person falling from the state of Paramahansa and the other one from the state of ishwarkoti! Do people come to thier senses even after seeing this?"
M. — The mind is so unripe - it is like a laundered cloth, it takes any colour you die it in. But after one has seen God this does not happen - the environment has no effect. The company (of the worldly) does not affect him - jitsangdosha.
A particular Sadhu (to himself) — M. had said the same in reply to Swami Shuddhananda when asked about Bhavanath viz, ‘He who can raise can also bring about his fall.’ Thus perhaps the teachers say : karttum-karttum-anyatha-akarttum samarthah, God and the avatara are all capable.
Swami Raghavananda — If everything happens by the will of God, tapasya has no meaning.
M. — Tapasya also becomes possible by His will. So many people hear about it but how many practise it? If He wills one carries out tapasya inspite of a hundred hurdles. But if He doesn’t one does not take to it even though one may have a hundred opportunities. Man’s duty is simply to try for it. So long as one has perseverance in other matters one should also try to practise tapasya. After tapasya one realizes that it is not by tapasya that He can be attained. It is only by His grace that one can attain to Him. So what should one do? Try to remain absorbed in it. When the mind is attracted by some undesirable act one should try to give it up. Even then the mind perforce goes down. What to do then? One has to put up with it.
"The ultimate thing is that all happens by His will - yamevaish vrinute tein labhyah (to a sadhu) - What is that mantra?"
A Sadhu — Nayamatma pravachanena labhyo na medhya na bahuna shrutena, yamevaish vrinute tena labhyah etah esha atma vivrinute tanum svam.
[The Self is not attained through discourse, nor through intellect, nor through learning. It is gained only by him who is accepted by the Self. To such a one the Self reveals its own nature.]
M. — There is this one too - na tapasa na chejyaya na bahuna shruten.
The fifth part of the Kathamrita is under print. As M. is indisposed he cannot read the proofs by himself. So he is helped by Swami Raghavananda. He is with M. these days.
Swami Raghavananda wants to read out the new matter of the fifth part to the sadhus. However, the sadhus want to hear it from M. himself. But when Swami Raghavananda insists again and again the sadhus agree to hear it from him. The topic is: Shyam Bazar of Thakur’s native place, followed by the description of the Hari Sabha of Jorasanko. Thakur is telling about his state in the Hari Sabha - he was in such a state of bhava that it looked as if his body would not last.
M. — When the account of Gaya was being read out in Thakur’s presence, we saw him sobbing and weeping. (Fixing his memory to the past) You see, his past had come back to his mind. He knew who he was - svayamev ataman atamanam vetth tvam purushottama (Gita 10:15) - Verily You alone know Yourself by Yourself, O Purushottama.
Antevasi — Is it what happened to Chaitanya Deva in Gaya?
M. — Yes. When Chaitanya Deva went to Gaya to perform the rites for his dead father, he went into a deep bhava - he had the vision of God.
Swami Satswarupananda — O, O, the same incident.
M. — When Thakur heard it, he began to sob and weep.
Antevasi — Where, in Dakshineswar?
M. — Yes, in Dakshineswar.
Antevasi — The readers of the Kathamrita think that Thakur would not go to Gaya for the reason that he had been born as an avatara there. When the incident of Chaitanya born as an avatara would come to his mind, he would give up his body - this nobody remembers.
M. — That’s why he would not go to Puri also. Chaitanya Deva was there for twenty years. Towards the last twelve years, he was in the mahabhava. Remembering all those things the body would not last, that’s why he wouldn’t go there. Chaitanya Deva is now Sri Ramakrishna. He himself said: ‘Christ, Chaitanya and I are one.’
M. (to all present) — Thakur said to Swami Vivekananda on the first day, ‘Have you heard of Gaur of Nadia (Chaitanya)? I am he.’ He replied, ‘Yes, I hear people saying Gaur, Gaur.’
"Our house had not been partitioned till then. It was in that room infront, that Swamiji told me this. And he also said, ‘Mahashaya, has this person gone mad? He says, that he is the same as that Gaur of Nadia’." (All laugh).
Antevasi — Well, how did Swamiji take it - in what bhava?
M. — What bhava? He was just a boy then. On the top of it he was an English-educated boy.
M. and Swami Raghavananda (in one voice) — He did not believe in reincarnation.
Antevasi — I have been corrected. I thought that because Thakur claimed that he was an avatara of Chaitanya Deva that Swamiji had called him mad.
M. — Swamiji took it the same way as any young man would do. He knew English, so he had become all the more sceptical. He did not believe in reincarnation. You see, the Englishmen do not believe in it.
"That’s why Thakur swore by it and said it so emphatically to all. You see, all those who had been educated in English used to visit him. Thakur would say, ‘Verily I say, the Mother has come - She who stands in front and talks to me.’ Only this could make the sceptics believe. Thakur made ordinary men see God as much is possible in these days of disbelief."
M. (laughing) — Narendra said: How much he pulls me with great affection here, while I sleep comfortably in my Simla home!
"Just see, he who called Thakur a mad man later wrote a hymn with this - tasmat tvamev sharanam mam dinbandho that is to say - O, the friend of the lowly, I know nothing. You alone are my refuge.
M. (to the sadhus) — There is a great difference between the avatara and his close companions. Like the Sun and its rays - the intimate disciples are the rays.
M. still has a painful hand - it pains. He had forgotten it while showering the nectar of Thakur’s words. The sadhus were also busy drinking the nectar. Realizing M.’s suffering, Antevasi fans him. M. says, ‘Please open the door.’ Swami Satswarupananda opens the eastern door. After two minutes M. asks Antevasi not to fan him. He does not want seva from a sadhu.
Enter Ghosh Mahashaya. M. says in a lighter vein, ‘Please come in Ghosh Mahashaya. (Laughing) I can also call you Sandesh Mahashaya, as you are working in a sandesh (sweet) shop.’ (Everybody laughs).
M. (to Ghosh Mahashaya) — Don’t you sometime want to eat sandesh? You see, the environment has it’s influence.
"(In a serious tone) The mind catches whichever colour you dye it in. But when it ripens there is no fear. The mind ripens when one has had His darshan. (To Ghosh Mahashaya) Please fan the sadhus."
Ghosh Mahashaya is about fifty, rather obese, a nice man, he always has a pleasant smile on his face. He keeps silent. M. counts the pages of the appendix of the Kathamrita. Only thirteen pages have yet to be printed.
Swami Raghavananda — When this is finished, something new, should be added.
M. — Yes, I was just turning the pages of the diary; there is a lot of material.
Swami Raghavananda — It would be better if the fifth part is bigger. There is no possibility of publishing another part. Humanity will be infinitely benefited by it.
A particular Sadhu — The humanity will be benefited more if he (M.) lives. Too much labour is involved in writing more. It will further tell upon his health, which will be a loss to all.
M. — This writing work is meditation on Thakur - a labour of love. Otherwise the mind remains engaged in bodily pain only.
Swami Raghavananda — Will you give ‘the daily-chronicle’ after this?
M. — No, not now. I shall have to write anew.
Antevasi — What is the daily-chronicle?
Swami Raghavananda — An arrangement according to date and years.
M. — It will tell what is written where.
M. gives a copy of it to Swami Satswarupananda. Antevasi also goes through it.
M. (to Antevasi) — It would be nice if you take them all to the next room.
The sadhus rise and go to the next eastern room, spread a mat and sit there. M lies down on his bed. His pain has increased. Ghosh Mahashaya fans him.
The sadhus see it but are helpless - it is not possible to render him any service unless he becomes unconscious because of pain.
Swami Satswarupananda (to Antevasi) — Why did you not ask us earlier to get up? I could see that his pain had increased. Since you did not say anything I kept quiet.
Antevasi — A child with his mother. The child does not know how much his mother is suffering, it only wants her affection. We are also like that.
Ghosh Mahashaya has brought a hurricane lantern to foment M. tightly holds the elbow of his right hand with an apron. Earlier while he was talking, his elbow was wrapped tightly in flannel. He has been suffering from this pain for the last eight months.
It’s eleven now, sadhus take their leave. There is a picture of the bird sitting on its eggs on the western wall of M.’s room as you go out. Antevasi shows it to Swami Satswarupananda and tells him that it was made at Thakur’s behest, after he had passed away.
On 24th August 1884, Thakur said to Mani in Dakshineswar, ‘A yogi’s mind remains always absorbed in God - always fixed on the Self. One can understand it by seeing the half closed eyes, as of the bird when it is hatching it’s eggs - its whole mind is fixed on it’s eggs - it hardly looks upward. Well, can you bring such a picture for me?’
The sadhus say to themselves as they walk along : Ailments do not spare even such spiritually great personalities. The world is selfish, we too are the same. M. has given us the nectar and we left him when he was in pain. Can one ever repay the debt of God and the Guru?
Belur Math,
Tuesday, 10th May 1932,
The fifth bright day of Vaishakha, 1338 (B.Y.).