ETERNAL FESTIVAL – BIRTH ANNIVERSARY OF THE WORLD
1.
Morton School. 5.30 p.m. M. has closed his room from inside on the fourth level and is meditating on God. Swami Sardananda is seated in the car below. With him is Kapil Maharaj. Swami Sardananda is one of the participants of Bhagavan Sri Ramakrishna’s leela. He is the well-known author of the famous holy book, ‘Sri Ramakrishna the Great Master.’ He is waiting for M. to take him to attend the birthday celebrations of Sri Sri Naga Mahashay.
As Antevasi comes down the roof and goes near the car Swami Sardananda says, "Please convey my message to Master Mahashay. He is supposed to accompany us to the festivity of Naga Mahashay." As Antevasi knocks at M.’s door, and M. comes down and sits in the car. Before leaving, M. says to Antevasi, "All of you bhaktas may reach the place of celebration on foot."
Parvati MittraMitra’s house is the sight of the festivity. It is situated in the Chhakku Khansama lane near Sialdaha station. Jagabandhu taking the Younger Amulya, Gadadhar and some others along with him reach the Harrison Road via Amherst Street. And now they proceed towards Sialdaha station.
From ‘Udbodhan’ have come Sarat Maharaj (Swami Sardananda), Kapil Maharaj, Asitananda, Asheshananda, Haripremananda and the old Kartik Maharaj. And from the Morton School there are Master Mahashay, Jagabandhu, the Younger Amulya and Gadadhar. Later come Doctor Bakshi, Vinay, the Younger Nalini, Amrita and Lalit by car. And a little later Attorney Viren Basu and Bankim Gadui, the singer, reach by Viren’s car.
They all squat on the floor on the ground floor.
M. and Swami Sardananda merrily narrate Sri Ramakrishna’s leela – the nectarine memorable moments about him and his divine sport. They talk of Thakur’s child-bhaktas Paltu, Purna and others. They also talk of Kamarpukur and Jairambati, the birth places of Thakur and the Holy Mother, and also of their childhood leela. They also talk of Chine Shankhari of the same region, Prasanna Bhai, Dhani Bhai and Hriday’s mother. They had received some indication of Thakur’s divine emotion.
The pulpit for worship is set on the second level. A photograph of mahasamadhi of Naga Mahashay has been placed on a low stool. It is decorated with various fragrant flowers such as roses. How could Durgacharan (Naga Mahashay), the embodiment of humility before the deities, permit the bhaktas to take a photograph of his perishable body? What use will it be to worship my lowly body; the only image worth worshiping has been given by Sri Ramakrishna himself and he himself has performed adoration of it. Thakur said, "This image will be worshipped later in every home." That’s why, there’s no need to have the picture of my base body – giving this reason, he disallowed his bhaktas’ efforts many a time to take his photograph. That’s why, being helpless the bhaktas had to take his photograph only at the time of his mahasamadhi. A symbol of the gross body is a must for the bhaktas with their gross sight. Therefore, today a picture of Naga Mahashay’s death has been placed on the altar.
Above, in a niche, there is a picture of Sri Sri Ramakrishna. That too is decorated devotedly with fragrant flowers. A variety of eatables for bhoga have been placed on the ground in front of the altar. Among the five articles of food are pulao (rice cooked with vegetables), payas (pudding of rice and milk), so many kinds of fried and curried vegetables, sauce and high quality fruits and sweets.
The members of the Mitra family are highly devoted. Their home is just like an ashrama. One feels a current of devotion flowing as soon as one enters. No member of this grihastha-ashrama eats or drinks anything until it has been offered to the deities. As in a temple, bhoga and raga are perpetually held here. Festivities always go on in this ashrama. Mitra Mahashay and his wife have been blessed by Naga Mahashay’s affectionate blessings since their childhood. The Mitra housewife, Vinodini Mitra, has written Naga Mahashaya’s biography under the title of ‘Naga Duhita’ as a mark of her reverent offering to him. Both their sons are dutiful and full of devotion. The lives of all these four are united by one thread. Earlier M. had sent Antevasi a number of times to enquire after the welfare of this devoted Mitra family.
The sadhus and bhaktas are seated on the ground floor. It is the scorching heat of Bhadra. Therefore, a servant is fanning them. Mitra family is truly fortunate. One the one hand, they have been blessed by Naga Mahashay’s unconditional grace since their childhood,. Oon the other, M. and Sardananda Maharaj, Thakur’s intimate disciples, have a special affection for them. Both of them along with their companions have contributed physically to this sacred festival. They both are seated on the ground floor. Parvati has come with the prasad of best sandesh, other sweets and fruits in a plate. He devotedly offers it to both of Thakur’s disciples. Thereafter he also gives it to the assembled sadhus and bhaktas and requests everybody to take the prasad of meals. But all of them take leave appreciating sweet hospitality. However, he (M.) asks only Jagabandhu, Gadadhar, the Younger Amulya, Chandra of Udbodhan and Kartik Maharaj to go upstairs and take the prasad. The housewife of the Mitra family serves different kinds of dishes with her own hands to the sadhus and bhaktas to their fill. It seems that Naga Mahashay’s divine service, reverence and love have taken a concrete form in today’s festivity.
A few bhaktas on their way back visit Sri Ramakrishna Samiti of Parshibagan situated nearby.
Bhaktas have assembled on the terrace of the fourth level of the Morton School. It is 8 p.m. now. M. is seated on a chair facing north. The bhaktas are on benches facing west – the Elder Jiten, the Doctor, Vinay, Balai, Shanti, Jagabandhu, the Younger Amulya, Gadadhar and others.
Today M. is full of the joy of the festivity. This joy flows out like a spring and cools and enkindles the hearts and minds of the bhaktas.
M. (to the bhaktas) — Why to talk of the festival that lasts only for a day only or two? Let it be there always. The ever joyful is always full of joy! Who have such a state? Those who are always in samadhi, for example Thakur. For Thakur, there was always a festival going on day and night. He had the joy of God, the joy of Brahman ins various ways. Sometimes, he saw that the Mother of the uUniverse was enacting leela, Herself becoming all. At other times, he saw the Mother annihilating the universe assuming the form of the Mahakala. He said, ‘One day I saw that the whole universe was a mound of dead and I was sitting within meditating.’ That joy of the festivity is the real joy. As soon as the mind goes a little within, it sinks in the ocean of joy. And, there’s no news then. Who is there to get news? The one that has to do so, that very mind, intellect and ego no longer exist. There is no one or two, its all void there. Yet, the negative state is not there. There is existence – something which cannot be told by the word of mouth.
"That is why Thakur said to Vidyasagar Mahashay, ‘Brahman has never become ucchista (defiled like leavings of food).’ He is unspeakable. That which is on this side is absolutely void. It is not the universe. Thakur plunged himself in this immense ocean, the ocean of Brahmananda (the bliss of Brahman). A little later, as he stepped down he saw that He, the joy, Himself had taken the form of the universe. Said he, ‘I saw the trees and plants, the building, the garden, the gardener, men, birds and animals, cats and dogs all permeated with joy. The joy itself had taken name and form.’ He Himself has become the beings and the world. Now He is born, now He plays in different forms, and then He destroys all, gets annihilated. What a riddle! It is the right festival – the birth anniversary of the universe, a festival of its play, the eternal festival. But, they are all the festivals of joy. Entry to this festival is prohibited for ordinary people. That’s why they celebrate such festivals. Those who have found the way to that festival, the festival of Brahman, are known as mahapurushas (high souls) – extra-ordinary personalities. Their life, their conduct and their great sayings all serve as the festival of joy. ‘Eternal festival’ – the festival of the birth of the universe."
M. is pensive for a while. Again he showers the joy.
M. (to the bhaktas) – Recently, they celebrated the Bhadra festival in the Brahmo Samaj for a fortnight. But, why only for a fortnight? Why not always? Is there a place where there is always the festival of Brahman? I hear that itthere is something like this in Amritsar. Community singing of hymns and the reading from the Granth Sahib always go on there – the festival of Akhand (Indivisible). And, in Jagannath temple too there are always festivities. Today there is the chandan yatra of the Lord, and tomorrow the snan yatra, yet again there is rath yatra, jhoolan, and then dol yatra and what not? Festivities go on throughout the year.
"Has man arranged all this? Lord hHimself has created all this for the bhaktas. What does a rich man do? He builds different buildings and houses for us and provides various items. The same way, the Lord creates various types of festivals at different places for the bhaktas. It is like the Ganga of joy. Just as one feels cool in body by a bath in the Ganga, similarly experiencing the joy of such festivals one gets rid of the dirt of the mind, sorrows and misery, and acquiring new strength, new joy and new courage becomes pleasant and vigorous. That’s why, the Lord has arranged all this. By attending such a joyous festival one is reminded of God."
2.
M. (to the bhaktas) — Why don’t you go and visit Amritsar for a while? How far is it? If you board a train tonight, you will be there in the morning day after tomorrow. The railway has made it so very convenient. Please go, and if you wish to reach earlier, go by air. (Laughter). (Smiling) The lethargic people wish to go only by the wings of mind. (Everybody laughs). There is no trouble in it – no expenditure. You can do so even while sitting in an armchair and smoking a cigar.
(Pointing to the Elder Jiten) "Going to the place of pilgrimage just by mind won’t do. You have to go on foot. Who can go there by imagination? He who has his mind absorbed in God and who has been visiting there quite often can go mentally. Lazy people don’t want to move. They don’t visit the Math although it is so near. What laziness!"
The Elder Jiten (with folded hands) — Sir, I am guilty. All of them go. Only I don’t go to the Math. I come only here and I don’t feel like going anywhere else.
M. — What use is it to say so? Why has He given you the intellect? You must force yourself to go. The mind always wants rest. And what to speak of the body? However, you can’t enjoy the pleasure of a jivanmukta (being free in this very life) until you get rid of this inertness.
"You can’t assess your own state unless you visit all-renouncing persons By going to them you can compare where they are and where you stand. Even a sadhu needs the company of sadhus, said Thakur. That being so how much more essential is the company of sadhus for those who live in family. The sadhus live with God day and night. They offer the fruit of all their actions to God, and what do people living in family do? They are busy day and night in the service of wife, son and daughter. Most of their energy is lost for earning money and the rest of it is spent in bodily comforts and in keeping the ties of attachment. The company of sadhus regains energy thius lost energy."
M. (to the Elder Jiten) — Since He has established maths one must take advantage of it. Unless we see the life of an all-renouncing person, we can’t assess what is our state in family. The mind says that one is doing very well. This self-deception is checked by visiting the Math. Then the mind gets prepared. It gets dyed in high and lofty colours. Then it will do even to visit by the wings of mind. So long as the mind is attached to the world, busy in the affection of wife, son, daughter and members of one’s family, one should go in the company of sadhus physically. Going in imagination alone is not enough.
"First you have to put in a lot of effort. When the mind realizes that God comes first and the world next, as the sadhus have understood, then you are in the company of sadhus even when sitting at home. Then the body is no more an obstacle. The house and the math become one. However, it is a very distant matter. God prepares some in this way and keeps them in the household for the instruction of others. By taking them as example and having the company of sadhus at home, you will achieve this side as well as the other.
"By keeping the company of sadhus, the mind is ready a fourteen annas. Thakur’s mind was ready a sixteen annas.
"In the natural course, the mind goes in the world. It remains absorbed with one’s body. It is attached to those who are related to one’s body. The mother feeds her son denying herself food but she can’t do so to other children. One has a free hand for one’s own sons and daughters but it closes its fist when one is to give to others. So long as one finds oneself in this bad state, there is no other way than the company of sadhus.
"The sadhus see Narayana (God) in all created beings. They serve Him within all. And what do the householders do? It is a far cry for them to see Narayana in others. That’s why, one has to go to the sadhus and observe this. It comes about by practice. By constantly serving the sadhus, it may be possible that by receiving their love, you receive God’s love too. Sadhus are a form of God. To see Narayana in your own son in the beginning will not do. You have to practise seeing God within everybody – first by seeing sadhus, serving them and keeping their company. Then you develop the habit to see God in all. Then you may see God in your own son too. This cannot be done sitting in an armchair. Only leadership is possible that way. You must serve sadhus and keep their company now and then. You must make the right use of your feet. You must go to the sadhus on foot. Unless you do so nothing can be achieved. There’s a lot of difference between saying by the word of mouth and doing with the hands. The mind, the mouth and the hands have to be one.
"Men have one thing in their mind, another in their mouth and what they do with their hands is yet another. They act in a triangular fashion. This triangle has to be beaten down into a straight line. Only then, the mind and speech can be one. Thereafter, this straight line has to be beaten down into a point. It is this point that is samadhi – God. This indeed is the highest goal of man – the highest ideal of life.
"Whatever sadhan and bhajan is undertaken by man, its goal is to make the mind and speech one. The sadhus are engaged just in this. Whole time men. They are melting gold with full concentration of mind leaving behind their family, home and parents. The Math is this workshop. It is a factory to produce brahmajnanis.
"Whatever the obstacles there are on the way to God they get removed by keeping the company of sadhus. We have no way but to keep the company of sadhus. Ridding yourself of your lethargy and ego you should go to the Math. There’s no substitute for the holy company. Reason? Even a sadhu needs the company of sadhus. That being so how much more it is necessary for the householders. ‘Howsoever clever a man may be he cannot save himself from the stain of soot when he lives in the home of soot,’ so said Thakur. To wash away this stain, you must go in the company of sadhus. There’s no other way to wash it. ‘I and mine’ – this is the soot. ‘Mine’ is known as ajnana, ignorance. This ignorance vanishes with the company of sadhus. It converts itself into ‘You and Yours,’, the ‘I’ becomes ‘Yours’. This is called living in the world like a maidservant. Holy company alone is the way to it."
M. is silent for a while. He again narrates Thakur’s leela.
M. (to the bhaktas) — One day a man of pictures came. He has many pictures in a box. A ring is tied to a thread. He holds and pulls the ring, and the pictures change in the box. He shows them to the children charging a pice from each. There are two or three glass-boxes in this box. The children look at the pictures inside the through this glass. The glass magnifies the pictures a great deal. The man speaks in a sweet tone of a song. He says, ‘Here comes the city of Calcutta. Now see the Bombay city.’ After each statement he utters, ‘Ha,’ to keep the beat intact. For example, he says, ‘Look here, this is the queen’s court, ha.’ He shows a number of pictures in this manner.
"Suddenly he says, ‘Now have the darshans of Badri Narayana, ha.’ Thakur had a child like nature. As soon as he heard this, he stood up with curiosity and began to see through the glass and lo! he fell unconscious absorbed in bhava samadhi. Who was now there to see the picture? Regaining consciousness, he asked somebody to pay the man. Someone paid him an anna or two pice. Thakur said angrily, ‘What? hHe has given you the darshans of Badri Narayana. Is it worth only two pice? You should give a rupee.’ "
M. (to the bhaktas) — Thakur’s mind was fixed in That (God) day and night. A little inspiration and he would go into samadhi! Like a dry matchstick. Rub it a little and it catches fire at once. Whatever he saw or heard would inspire God in him. Brother, what a mind! One doesn’t come across another like him.
"The other peoples’ minds is like a wet matchstick. Rub it, it won’t catch fire. Rub it hard, it breaks. The mind remains wet with sensory pleasures, woman and gold. It dries up on renouncing them. Thakur has told the way to dry it. ‘Always keep the company of sadhus,’ said he.
"He also said, ‘It is the mind that binds and it is the mind that liberates.’ Sadhan and bhajan constitute our endeavours to prepare the mind. Once it is ready you can sit down and enjoy yourself. The mind is then ever in bliss whether in one has troubles, or is in prosperity. The Pandavas were happy even in exile."
M. (to Mohan) — Thakur used to prepare the bhaktas’ mind in such a way that the impression formed on their mind once would never get obliterated. It is so many years (38 years) ago that he departed. But bhaktas (M.) can still see his divine sport even today, as if they it happened only yesterday or it is still being enacted before their eyes.
"Today as I was coming through Amherst Street, I remembered about Sarat Maharaj’s house. It was at the crossing of Harrison Road in the southwest angle. He was also with me in the car. Now a road has been made there after demolishing everything. But, I still retain that picture in my mind. Suresh Babu’s house that overlooked the road has also been demolished. But I can see Thakur dancing there even now. And, how I see him pacing with us and talking in the outer room of Ishan Mukherji’s house in the Machhua bazaar! As if I have just been there. He danced in Keshab Sen’s house and he danced in Adhar Sen’s. Aha! What a divine dance, rare even for gods! This dance which enchanted the heart and soul of man was performed on the first floor room of both these houses. It is still swimming bright before my eyes. I feel as if I am still standing there."
Doctor Bakshi — It is work that brings all confusion.
M. — That’s indeed true. Even so, there is no fear if you do it at the Guru’s command. It cleanses the mind. It (that work) purifies consciousness. It is very hard to do work, it is extremely difficult. But it’s easy to work at the word of the Guru. The Guru knows what is good and what is bad.
(Laughing) "A certain person was perfected in pishacha (ghoul). He used to get everything done through a ghost. The ghost would finish all work ordered by him in no time. Then he had nothing in hand. The agreement with the ghost was that if he did not give work to him, he would break his neck and eat him up. The man seeing no way out took refuge in his guru. The guru said, ‘Well, go home and fix a bamboo in the courtyard. Then say to the ghost – climb it up and down.’ The ghost went on doing so day and night. The man was thus saved. All work is like that.
"The right thing to do is to obey what the Guru has said. Your mind will be prepared by doing so. He has asked to daily keep the company of sadhus – you must do it. And one must daily perform japa, dhyana, worship and reading of scriptures. Moreover, pray to Him. One must live in a solitary corner at times. The mind gets prepared by doing so. Then one has joy. There is no way other than the words of the Guru. Guru means avatara, Thakur."
Morton School, Calcutta
Sunday, 31st August, 1924
15thFifteenth of Bhadra, 1331 (B.Y.)
The first day of the bright fortnight.