Chapter 1 M. in Calcutta
Chapter 14 The Means: Company and Service of Sadhus and Prayer
Chapter 19 Alexander, Napoleon and Christ
Chapter 24 Sri Ramakrishna's Catholic words -- The Holy Formula for World-Unity
By the grace of Bhagavan Sri Ramakrishna Deva, the first edition
of volume I of 'M, the Apostle & the Evangelist appeared in
print in 1967 in spite of many an obstacle & difficulty.
In this book are recorded-in the form of a diary-the conversations
of 'M' (Professor Mahendranath Gupta), an erudite scholar and
direct and intimate house-holder-disciple of Sri Ramakrishna,
with the devotees of Thakur and with the author himself.
These conversations and teachings were originally penned in more
than seven thousand pages of the Bengali work entitled 'Sri Ma
Darshan', by the spiritual child and sevak of 'M', Swami Nityatmananda.
About 2500 pages of this work have already appeared in print-some
even in reprint-in seven volumes in Bengali.
The publication of the entire series of Sri Ma Darshan is being
undertaken initially in three languages-Bengali, Hindi and English.
The main theme of this work is: How to make it possible to live
the divine life of joy and peace, described in the Vedas though
living in household. the home of pleasure and pain.
Srimati Ishwar Devi Gupta discovered the fountain of this divine joy and peace in the holy conversation of 'M' recorded in Sri Ma Darshan. Inspired by this long cherished discovery. she at once began to translate it as a prayerful offering in Hindi for her own sake and also for the Hindi knowing brothers and sisters.
Subsequently it was translated into English at the wish of the
English knowing bhaktas and others educated in the western way.
The English language which is the meeting ground of the eastern
and western cultures is the finest medium for carrying Sri Ramakrishna's
word of hope and cheer far and wide into the world. This is how
'M, the Apostle and the Evangelist' came into being. by the grace
of Swamiji Maharaj and the love and blessing of other bhaktas
and tyagis.
This very love and blessing helped to popularize the first volume
so much that its second edition became necessary in a very short
time. Along with it grew a demand for the other volumes of this
work.
It is to meet this demand that the present volume II is seeing
the light of print.
The Revered Swami Nityatmanandaji has graciously given his consent
to Sri Ma Trust to undertake the publishing of the entire series
of 'Sri Ma Darshan' and has blessed the project, in deference
to the wishes of his bhaktas.
The bhaktas in general and the Trust in particular are grateful
to him.
The Trust also offers its sincere thanks to all those friends
who have helped-and are helping-in any way, in the production,
publication and distribution of 'Sri Ma Darshan'.
It is the heartfelt prayer of these humble sevaks at the lotus
feet of the Omniscient Lord that all brothers and sisters may
gain faith in and devotion to Bhagavan and attain supreme bliss
and peace through a deep and reverent study, along with practice,
of this scriptural record.
ISHWAR DEVI GUPTA
Publisher
Sri Ma Trust - Sri Ramakrishna Sri Ma Prakashan Trust
Birth-Day of the Holy Mother, 1970.
By the grace of Bhagavan Sri Ramakrishna Deva, the second part
of Sri Ma Darshan is being published. Like the first part, the
second part also contains some new talks of Paramahansa Deva and
the Holy Mother and also those of Swami Vivekananda and other
intimate disciples of the Master, and, it is a commentary of the
' Gospel of Sri Ramakrishna" by the writer of the Gospel.
Besides, it is a commentary of the Upanishad, the Gita, the Bhagavata,
the Purana, the Bible and other scriptures in the light of the
life of Sri Ramakrishna.
The scene of the First Part is laid in the Forest of Mihijam.
Like the lion in a forest, free from all obstacles - it is the
picture of M there. Full of joy, he roams freely in the regions
of his noble and lofty ideas. Sometimes even while coming down
to the world}y plain, he engages his intellect and mind to commenting
upon the Gita, the Upanishad and other holy books.
Establishing the life of the sadhus and brahmacharis on a firm
footing formed also another function of M at Mihijam. That is
why M's image in Mihijam is that of a teacher-full of bliss, vigour
and robust holy optimism.
On the other hand, the stage of action of Part II is the great
city of Calcutta. Here M is surrounded by all kinds of devotees.
The mind of the devotees is restless due to the undulations of
pleasures and pains. Identifying himself with their feelings,
M is self-surrendering and prayerful-like the maid in a big house-hold.
By showering the 'Kathamrita'-the Nectar of the Gospel, day and
night, he is infusing life into the minds of the lifeless devotees.
Breaking the fiery nest of despair, he is leading them on to the
happy abode of joy and peace.
ii. M says. "Sri Ramakrishna is God incarnated in a human body.'
Assuring fearlessness to the devotees fallen into the burning
fire of the world, Sri Ramakrishna says, "Hold on to me.
meditate on me and me alone and that will do." And again
he declares in a loud voice his promise, "Verily, verily,
I swear unto you, whosoever will think on me shall inherit my
wealth even as a son does inherit his father's wealth, and my
wealth consists of , jnana-bhakti, viveka-vairajya, shanti-sukha,
prema-snadhi, (knowledge and devotion, discrimination and dispassion,
peace and happiness, deep love and realisation of God.)
M shows the path to the bhaktas and promising hope says: Sri Bhagavan
came down in a human body only the other day. What fear ? Establish
a relationship of love with Him and live in the world. Decide
by imagination one suitable relationship-such as father, mother,
friend, the lord and the like - and begin the work. Later on this
very relationship of imagination will assume the form of reality
which will take possession of the mind and the heart of the devotee.
Then the devotee will have two personalities-one the worldly man
and the other the illumined man of God. When this man of the world,
falling into the various whirlpools of pleasure and pain, will
get drowned, his divine counterpart, the illumined man in him
being awakened will transform this drowning weakling into a mighty
hero.
In spite of the repeated entreaties of M, Sri Ramakrishna, the
avatara of this age at the instance of the Mother of the Universe,
had commanded M to live in the household and teach the 'Bhagavata'
to the humanity, afflicted with the fire of the world. Like Prahlada,
Janak and others having attained perfect sannyasa within, M distributed
day and night the Bhagavata, the nectar of the words of Sri Ramakrishna.
the dispeller of worldly troubles and tribulations. for a long
time, close upon half a century.
For God' s work, even though unable to embrace the Vedantic Sannyasa,
M was blessed with the Tantric Sannyasa by Sri Ramakrishna. M
said, "Thakur endowed Baburam and myself with Tantric Sannyasa
on the same day."
The desire for Vedantic Sannyasa kept itself awake in the mind
of M throughout his life. Thus we see that M. four or five times
during his active life, having renounced all work, like a sannyasi,
spent time in practising tapasya now in Kamarpukur and Jayrambati,
now in Puri and Kashi and now in Haridwar and Rishikesh. The forest-stay
of M in Mihijam is also the result of his secret inner urge for
the Vedantic Sannyasa .
It is Sri Ramakrishna as God who has dispensed sorrow and pain
in the world. It is again He as God incarnate who shows the path
to the Life Eternal. Reading this book and accepting the dispensation
of Sri Ramakrishna, may the Humanity, broken down by worldly pains,
attain the illumined state-the children of Immortal Bliss-is the
prayer of the author of this book.
May Sri Sri Thakur bless those whose help has made it possible
for the book to be published-this too is the hearty prayer of
the author.
Swami Nityatmananda
Sri Ramakrishna Math,
(Tulsi Math), Rishikesh.
Akshay Tritiya 1370 (Bengali Year) 1962 A.D.
Morton School, 50 Amherst Street; room near the staircase of the
first floor. M. is seated on a mat on the floor facing the east;
the bhaktas are in front. By living at a health resort for several
months the health of M. has undergone sufficient improvement.
Wearing a shirt of long-cloth and a smiling face he is discoursing
upon matters spiritual with Dr. Bakshi, Advocate Lalit, Lalit
of Bhatpara, the younger Jiten and others. Arrive in turn the
elder Amulya, Ramani and Manoranjan. The room is packed with many
other devotees. Vinay has gone to the Math.
This morning, M. has returned from Mihijam after seven or eight
months. Throughout the day, sadhus and bhaktas have been paying
visits. Endless is the joy of the bhaktas at the holy darshan
of the beloved. The residence of M. has, as it were changed today
into Triveni -- by the meeting of M., sadhus and bhaktas.
Now the evening sets in. Shukalal, Brahmachari Ramesh and Mohan
enter the room. Having exchanged how-do-you-do with Shukalal M.
says, Well, where is he? Not being able to notice Mohan in darkness
he has made this enquiry. Coming forward, Mohan answers humbly,
Here I am, Sir, here.
M. (to Mohan, pointing at Lalit) -- Just see. He practises law.
There is no harm in the study of laws but for the sake of money
it is not right to turn truth into lies. Study is all right but
not its practice. If you say that law is untruth, what use studying
it? The answer to it: Is non-studying of it truth? This too is
false. Brahman is truth, the world false -- this pertains to a
stage -- the last word. Till that stage is reached one should
live with these things. There are comparatives and superlatives.
Studies and the like are helpful. When God is realised all these
are no longer needed. Till then holding on to all these is worthwhile.
M. (with a smile) -- To Hari Maharaj came a person to embrace
sannyasa. On enquiry, it was found that he had a wife, son, daughter
-- all. Hari Maharaj said, `Why do you want to come here leaving
them in difficulties?' The person replied, `Sir, all these, wife
and son, are false.' And many long talks did he indulge in. Hearing
all this, said he, `Well, this too is false -- you have married,
you have children, coming here leaving them behind! What do you
say, is it truth not to look after them? It is different with
those who have not married. Even so, as long as the parents are
alive one should serve them.'
The evening-lamp is brought in. M. salutes with folded hands.
And with soft clapping of hands he repeats the mantra, Hari bol,
Hari bol (chant Lord's name). Then all meditate for a while.
Now, the elder Jiten arrives accompanied by Kaviraj Virinchi.
The elder Jiten has passed law and is a bench-clerk in the High
Court -- a very devoted and noble soul. The usual welfare enquiries
with M. being over, the younger Jiten asks the elder Jiten, Brother
Jit, have you changed residence? The elder Jiten replies, Yes
brother. Twenty years have gone by in Brindaban Mullick lane but
I feel it was just the other day. Hearing this M. immediately
turns the topic of the conversation and says, It's no credit to
you. He kept you, so you lived. Your brother has passed away.
But then God himself will make an alternative provision.
M. (to the bhaktas) -- Various are the temperaments. Some live
in the world like the leech and sink lower and lower. Sattva,
rajas, tamas, mixture of these three qualities has given rise
to so many different natures. To conquer this nature is the problem
of life.
The stream of nature flows in one direction. Another stream coming
from the opposite direction can alone overcome it. The opposite
stream flows in when one takes refuge in Him. Poison and its antidote,
both He has created. The antidote is the company of sadhus, living
in solitude, pilgrimage, prayer to Him and all that.
M. (to Kartik) -- Yes Doctor, which verse of the Gita?
Kartik --
(Gita VII : 14)
M. also began to repeat with him. The Doctor knows the whole Gita
by heart.
M (to the bhaktas) -- Just see. The Lord says: My maya is uncrossable,
that is, it is almost impossible to cross over. But then by taking
refuge in Me alone it is possible to go beyond maya, that is to
conquer the world, to subjugate nature. This is only possible
by His grace. Impossible otherwise. Entrapped by the five elements,
Brahman weeps and laments.
Taking up a body, the internal lust, anger and greed, and external
grief, suffering and poverty -- all are inevitable. Prakriti must
play its role. Thakur suffered from cancer for ten months. Ah!
what a tribulation! Why this suffering? To teach humanity; to
take a body is to entail all this. Once, under the bakul tree
he felt the sex urge. So he said to the Mother, `If this happens
Ma, I shall pass the knife over my throat.' Just see, even such
an avatara, even he feels lustful, suffers from disease. One day,
Thakur said, `I saw the flower of pumpkin in a dream.' A bhakta
said, `May I bring it for you to eat?' He answered, `No. So much
worthless trash do I see in dream.' Just see, taking up a body,
even the avatara does everything just like a human-being -- sees
pumpkin and gourd in dream. This is what is called: `Entrapped
by the five elements, Brahman weeps and laments.' But even then
God has to be sought after.
``Human nature He has created and it is He who helps conquer it.
Sattva, rajas and tamas -- these three gunas are the constituents
of prakriti. Their function is to bind man to the world. The way
to freedom from their clutches has also been shown by Him. Says
He, `O man! surrender thyself to Me. Then only wilt thou be able
to set thyself free from the clutches of the uncrossable maya.'
No other path, this is the only path, to surrender.
``Tapasya, what does it mean? -- The effort to overcome prakriti
is called tapasya -- the company of sadhus, living in solitude,
praying to Him, weeping secretly in solitude while doing all this,
if His grace dawns, prakriti is overcome. To overcome prakriti
is to realize God.
M -- It's good to retire into solitude at times. That's why Thakur
prescribed it. Living in solitude is better than the hustle and
bustle of the towns. He used to say, `In that country (meaning
Kamarpukur) a hole is made in the earthen pot containing molasses
and an earthen basin is below it. After six months, the molasses
in the pot are turned into sugar-candy.' The whole of the liquid
is drained off. Let there be nocturnal discharge as happens with
many. But that does not mean that cohabitation has to be indulged
in. No it wouldn't matter. That which is left after that (natural)
discharge will turn into candy.
``That is why, withdrawing the mind from this phenomenal world
-- sight, taste, smell, speech and touch, one has to retire into
solitude for sometime. Living amidst them day and night one sinks
low. Sights and scenery give rise to all sorts of desires for
enjoyment. Thakur used to say, `There are two pits in the open.
The water of one of them has dried up, that of the other remains.'
Why, what does it mean? -- simply this : where water remains there
flows perhaps a stream close by. From it water percolates -- one
of them has a feeder, some stream or the like; the other hasn't.
That is why water has dried up. Living amidst sense objects is
just like this. Sense objects are the feeders. The mind gets drowned
in them. Sense objects are called maya. That's why he advised
solitude. Living away from sense objects, the inside dries up
-- all dross falls off, the mind gets crystallized and in the
crystallized mind He is seen.
``Thakur used to say: `A sadhu, a sannyasi shall not even look
at the picture of a woman. He shall not live with householders.'
Sights and scenery provoke a desire for creature comfort in the
mind -- this is the reason. He who desires God, such a sadhu lives
alone, not with anybody.
``Sitting on the same bed with a house-holder, sleeping under
the same mosquito-net is not proper. This drags the mind down.
The sadhus of the western India do not let householders sit on
the same asana, lest as a result of their company, the mind should
get polluted; that's why. In this they are not at fault. This
rule is for the good of both.
``They who are beginners have to live with great discrimination.
One has to live through everything saying, `not this, not this.'
In the beginning total renunciation. After God has been realized,
one may enjoy. But at first complete renunciation. For beginners,
uncompromising renunciation. Nachiketa did not accept anything.
Yama said, `Have a kingdom.' -- `No, sir,' -- `wife, son, long
life?' Even to this the same reply, `No sir. I want nothing. Only
the knowledge of the Self, just this I want.'
``Shreya and preya are two things. Shreya alone is to be sought.
Shreya means God; preya, sense enjoyments. That is why Nachiketa
asked for shreya, not preya.
``Who can enjoy? He who has completely renounced all, and who
has seen God. Before this, all has to be renounced. In the `Yoga-Vasishtha'
it is said: Kach was plunged into the nirvikalpa samadhi for a
long time. Then he brought his mind down. He was asked, `What
do you see?' -- `He resides in everything like warp and woof,'
this was his reply. All is He. Thakur also said: `After this stage
there is no harm in enjoyment. Then enjoyment is no longer enjoyment.'
``In the Panchavati, a dog came to Thakur. Immediately he thought:
Mother might speak something through its mouth. Mother in all.
``After a lot of trouble if one climbs up the terrace one can
then tell what is going on below. At first one has to take the
trouble. After samadhi, all is He -- this knowledge dawns.
M (to the bhaktas) -- According to the Hegelian philosophy it
is He who pervades all. This is certainly borrowed from the translations
of our Veda and Vedanta. It has exponents in America too. They
take it to mean: Since God pervades all, enjoy the world as much
as you can. (Everybody laughs). They, of course, do not know how
this truth was discovered. To them all this is a borrowed idea.
In the beginning how much of renunciation had to be practised.
It was only then that the rishis of this country said this after
realising God. -- through renunciation alone God, the Image of
the Life Everlasting can be realised. If renunciation is not complete
He cannot be attained. Sadhus and beginners have to renounce all.
Complete renunciation and surrender unto Him.
``Thakur used to say: There are three kinds of men in this world.
One type, those who ask for nothing at all -- only God they want,
only yoga. They are first class -- for example Shukadeva. The
other type, those who want yoga and bhoga both. They are also
good. Many great bhaktas belong to this class, for example, the
Pandavas. There is yet another group wanting bhoga only. They
do not want God. This group predominates. There (at Mihijam),
during my stay of a few months I noticed that animals have but
one desire, that of enjoyment. Cow and buffalo, dog and cat --
all these are busy with food day and night. Their only activity
is eating, sleeping and procreation. Between this group of men
and animals there is but little difference. In human body only
can one meditate on God if one chooses -- there is this little
difference only.
``Under a canister, lives a frog. No sooner do I lift the tin
than one of its two young ones escapes. Lest I should kill the
other, the mother frog jumped over it. (Stretching his hand) In
this, it is His hand I noticed. It is He who protects them stretching
His hand. One day, I lift the kid of a goat up in my lap. The
mother comes bewailing, and stands close by. At any other time
make a sound and she would run away. Today, she stands close by
-- neither moving nor fearing. All these precious things I saw
there this time. Unless one goes to such places, these things
cannot be understood. These Vedas and Shastras, have they been
written sitting in a place like this? No, they were written in
solitary plains and forests like that (Mihijam). Aushadhi, banaspati
-- herbs and trees and the like that find mention in the holy
books do not grow in cities. His hand is there on all -- this
I have seen this time. Those who yearn for God live in solitude
in those places. They are a different class by themselves -- just
like the honey-bee which sits only on flowers. The common-fly
sits on festering wounds, excreta and so on. Those who only want
Him are honey-bees.
``Thakur used to say, `Even when gram falls on excreta, only a
gram-plant grows from that and its gram is used in the worship
of God.' It means that a man acts only according to his nature.
A devotee, whatever his birth, will engage himself in the service
of God. In the realisation of God, birth and good conduct are
of no account. There is no distinction between the rich and the
poor, the ruler and the ruled, the learned and the ignorant, the
brahmin and the chandala -- no such distinctions. No high or low
there. Thakur used to say, `As the moon is the common uncle of
all children, just so God is our very own. He who wants gets.'
''
Calcutta
10th May, 1923 A.D., 27th Vaishakha, 1330 (Bengali Year),
Thursday, the 10th day of the Dark Fortnight.
1.
M. is seated in the room on the first floor. It is seven in the
evening. Bhaktas surround him: Shukalal, Doctor, Vinay and Jagabandhu.
In the meanwhile, enter the elder Jiten, Virinchi, the younger
Jiten and Sukhendu. Within a few moments, Rakhal, Yogen, Manoranjana,
the younger Nalini and others also reach. The two brothers of
Doctor Indu Madhava Mullick of Bhavanipur also come. One of them
is the father-in-law of M.'s son, Prabhas Babu. After the initial
greetings and welcome, M. talks with them about God.
M. (to Mullick Mahashay) -- The Paramahansa Deva used to say:
If by listening and meditating upon the name of God, the hair
of a person stand on end and he begins to shed tears of love,
one should infer that he is about to shed off his karmas. In other
words, he has already attained nearness to God. Just as after
the dawn there is not much delay in sunrise, similarly at the
appearance of these sattvic signs in the body upon the mention
of God's name, one should know that He is soon going to reveal
Himself. The rishis said during the yajna of Bali, in Dwarpar
age: `Well, why does the hair stand on end on the body in this
way? Does it mean the coming of the Yajnaeshwara (Master of the
yajna) Himself?' Coming of the Yajnaeshwara means close contact
with God, we should so understand it. God was present at the place
of the yajna in the form of Vamana. But this was not known to
all. The rishis could guess from the physical changes on their
bodies that God was very near.
``The scriptures sanction initiation from the mother who has given
birth. You are very fortunate. You have received all these instructions
from your mother. Now have faith and take to work.''
Mullick Mahashay -- What cannot be achieved by faith? I have heard
that at Manikarnika Ghat of Kashi, Mother Annapurna in the guise
of a prostitute, requested everybody for help for cremating her
dead son. There was but one condition: Only he who is sinless
will touch the dead body. And lo! nobody came forward. A drunkard
used to come daily for a bath in the Ganga. This day also he had
taken his bath. Seeing the dead body, he came forward to perform
the funeral rites. The goddess said: `You are a drunkard. Your
breathing emits foul smell of the wine. Don't touch the body.'
He replied: `What are you saying, mother? I have just had a dip
in the Ganga. All my sins have been washed away. I am purified.'
M. -- Thakur also used to tell a story. There was a bhakta called
Krishna Kishore in Dakshineshwar - full of faith, belonging to
a high Brahmin family. He went to Vrindaban. One day he felt very
thirsty. People were drawing water out of a deep well. He asked
for water. One of them said, `Pundit ji, how can we give you water,
we the cobblers?' Krishan Kishore said, `So, do one thing. Say:
Shiva, Shiva.' The fellow repeating the name of Shiva, gave water
and he drank. Such a faith! If one has faith, know that much has
been achieved.
``And there is another. A sadhu has come to the ghat of Endedaha.
Everybody goes to pay him a visit. Haladhari, an elder cousin
of Thakur, used to practise the path of knowledge. Says he, `A
cage of bones and flesh! What do you go to see, you people?' Thakur
told how angry Krishna Kishore was on hearing it. He said, `What!
The body by which God is worshipped, the body of him who has renounced
his all for the sake of God, you call that body a cage of bones
and flesh? The body of a bhakta is the symbol of divinity.' What
an anger! He stopped talking to Haladhari. He would come to the
Kali Bari to pluck flowers but he would not even turn to Haladhari
to look at him. Such a faith, such a belief!
`` `I, a sinner,' `I, a mean fellow' - this sentiment of the Vaishnavas
Thakur did not like. He used to say: If they say so what is the
power of the Divine name? A little fire on a big heap of cotton
burns it out completely. The same with the Name. Repeat the Name
but once, all sins are destroyed. To Vijay Krishan Goswami also
he said the same, one day, in the Brahmo Samaj: `Why do you people
say so much, `I am a sinner, I am a sinner.' Rather say, `I have
uttered His name. How can I have sin then?' ''
Mullick Mahashay -- The prayer that is read in the Christian Church
does not, however, mention anything like sin.
Our Father which art in heaven, Hallowed be Thy name.
Thy kingdom come. Thy will be done in earth, as it is in heaven.
Give us this day our daily bread. And forgive us our debts, As we forgive our debtors.
And lead us not into temptation, But deliver us from evil For
Thine is the kingdom, And the power, and the glory, forever. (St.
Matthew 6: 9 to 13)
M. -- ``Yes, it does not mention that. Paramahansa Deva also taught
us a Lord's prayer:
I don't wish for body-comfort, Ma.
I don't wish for name and fame, Ma.
I don't wish for the eight siddhis *, Ma.
I don't wish for a hundred siddhis Ma.
Give me pure devotion at Your lotus feet.
And do this much that I may not be charmed
By Your world-bewitching maya.'
``Worldly fame - a little of which makes one's mouth water; the
eight occult powers - wading the river on foot, curing diseases
and so on. Sri Krishna said to Arjuna: `With these you can rise
high in the world but you will not realize God.' Arjuna, therefore,
did not accept occult powers. Thakur said something else too:
Ma, I am the instrument, You are the engineer.
I am the dwelling, You are the dweller.
I am the body, You are the occupier.
I am the chariot, You are its charioteer.
As you make me move, so I move.
As you make me speak, so I speak.
As you make me do, so I do.
Ma! My refuge! My refuge! My refuge!
Mullick Mahashay -- Well, is it possible without His grace?
M. -- But does grace come by itself? There has to be a channel
- dhyana, japa, tapasya. Grace dawns even by repeating His name.
Christian devotees recite: Paternoster, Maria, these holy names
on the rosary.
Mullick Mahashay -- Well, if all the people were to pray in this
way, how will the world go on?
M. -- No, why so? It is not for everybody. In the school, there
are first, second, third, so many different classes. Does everybody
study in the first class? Those who want God are a class apart.
Thakur used to say: Men are of three classes - the yogi who is
like the bee. It would not sit except on a flower. For example
Narada, Shukadeva. Second, yogi cum bhogi - this also is a class
as that of the Pandavas. On the one hand they marry the daughters
of Devas and Nagas, on the other God accompanies them always.
And the last - those who are in bhoga alone.
Mullick Mahashay -- Everybody will have to go to the first class,
one day.
M. -- Yes, the Gita says: (6 : 45) (Perfected through many births
reaches then the Supreme Goal). It may not happen in one birth
alone. Why, should one therefore give up spiritual practices?
Like a true farmer he will go on trying whether he succeeds or
not.
Mullick Mahashay bade good-bye.
2.
Yogen tells the Doctor about his personal problems in a soft voice.
The Doctor advises him to bring it to the knowledge of M.
Yogen (humbly to M) -- Sir, do me a little favour. Even now, my
mind becomes restless on seeing women. Outwardly, I may be shedding
tears but the inside is dry. I have no tears for Thakur. Through
your kindness, the problem of board and lodging at Dakshineshwar
is solved. A little more of your kindness will take me through.
M. (laughing loudly after a momentary silence) -- That's why Thakur
used to say: `The disease is there, always.' If that is so, we
shall have to take his prescription. He said: Always keep the
company of the holy. That's what we should do. And we should sit
with those who weep sincerely (for God). Then one would also feel
like weeping. What have we done sincerely for Him? Nothing anywhere.
Could one succeed just like that? One may read a thousand books,
pass the law, all this in vain. If you wish to be a good lawyer
you have to be articled to a top class lawyer. You will have to
serve this lawyer. Thakur used to say: Just as by looking at a
lawyer one is reminded of a judge and his court, similarly by
looking at a sadhu one is reminded of God. Keeping the company
of the holy, serving them, living in solitude - all these should
be practised. You have done nothing, you have been nowhere near
it. Will it happen in a trice? No, that's not possible.
M. began to narrate how he served sadhus in the Panchavati.
``One day, a number of sadhus arrived. I was asked to arrange
for flour, clarified butter and so on. And he said: `It is good
to serve sadhus. What do you say?' Then he began to recount a
tale. `A sadhu was taking his bath. His loin-cloth was swept away
by the current. Draupadi noticed it and tearing half a piece of
her own cloth gave it to the sadhu. In the court of the Kauravas,
when Draupadi was being stripped of her clothes, she wept and
wept and prayed: Lord! save my modesty. Bhagavan appeared and
asked her: `Did you ever give away any cloth to a sadhu?' Draupadi
then narrated the above incident. Consoling her, Bhagavan said:
`No fear then.' The more her cloth was pulled the longer it became
- His maya.
``After narrating this story, he said: `Do say what I told you.'
Thus, he impressed its import at once on my mind. And he made
me repeat it too.
``When flour and clarified butter had been fetched, the sadhus
themselves cooked their meals. They ate, so did Thakur in their
company. A little was kept for me too.''
M. (to Yogen) -- This is the disease. We do everything but while
giving something to a sadhu all calculations come in. After weighing
fully a little is spared. For the sake of their wives, sons, sons-in-law,
men spend with both hands. Whatever the expense, there is no `no'.
This time in Mihijam I had a talk with a Brahmin cook. An old
individual, he had served in several big homes. He told a story
about an England-returned fellow. His sons and daughters had each
a car. Each one had half a dozen servants and maids. And their
meals were cooked in different kitchens. In one, Bengali meals
- sukta-tukta; in another pulao and kalia and in a third English
style meals. Besides, there was preserved meat - a slice of it
would be served to each. The ladies would take only this. As for
marketing, all purchases are being made to one's fancy. Piles
of clothes, each one is purchasing to his own choice. In this
way, thousands of rupees are being spent. But not a mention of
service to God, service to sadhus. I come to know that when in
mourning they would roll on the ground and beat and shriek just
like our women. Then there is no aristocratic style. I have heard
of so many `M'ams'. They also roll on the ground in extreme grief.
This is what Thakur called the world of avidya. No service to
sadhus, bhaktas or the poor, only service to one's own kith and
kin. Fie! it will not do to call this love or affection. The love
that leads to the path of God, I call that only true love. What
is this? Earning money by the sweat of one's brow and spending
it all on eating! What kind of living is this? Animals do the
same. What is the difference?
3.
M. (to the bhaktas) -- In the home of the bhakta, there is daily
talk of God. If the head of the family cannot do it himself he
engages a pundit to recite scriptures: the Ramayana, the Mahabharata,
the Bhagavata, the Padma Purana, the Brahmavaivart Purana - all
these. Always His name. Festivals, such as the Durga Puja, should
be celebrated if one can afford. And service of the sadhus and
the poor - the head of the family should try to do all these.
The responsibility of the members of the family becoming a different
sort rests on his head. He himself had given the latitude. Now
he himself has to make an effort to uplift them. If even after
the effort one fails to turn the household Godwards, one should
stand aside at a distance. What else to do? Should one stick like
a leech to them throughout the life? Why? No obligation whatsoever.
The clan of the Yadus is going to destruction and Sri Krishna
stands unmoved like a statue. Who can check human nature? Irresistible!
M. (to Shukalal) -- A fellow asked Thakur in Sinthi: How long
should one look after one's children? He replied, `Till they are
fit to earn, and girls, till they are married. Thereafter, let
them work and eat.' Thakur was beyond the three gunas. Grieved
at the sorrows of the jiva, he was always thinking of their welfare,
always thinking how they can get leisure and call upon Him. These
are his dicta, not ours. What do we know, what can we say? Just
make an effort. If you cannot make a vidya-sansara (spiritually
based family), there is nothing else you can do. Making provision
for the family, you should stand apart at a distance. Then meditate
on God.
M. (to a bhakta) -- By serving sadhus lust is automatically suppressed.
And how easy Thakur has made it! There you have all renouncing
sadhus and the steamer to reach them. His sadhus live there in
the Belur Math. Where else will you find such as these? He has
not only taught to seek the company of sadhus, he has created
them too, excellent sadhus all. One must daily keep the company
of the holy. But beware! Let there be no trouble to the ashrama.
One should go there only with the idea to carry out tapasya -
to serve and not to be served. Even when scolded, not a word to
be uttered. One should stand with folded hands. What a great ashrama
it is! isn't it the sannyasa ashrama? Being oneself in the department
of bhoga, one has to be patient with all this.
Shukalal -- Should not one complain even when scolded? Doesn't
one feel hurt?
M. -- Let it be. You will have to put up with it. We have given
ourselves up to bhoga. This is the reason. Can we afford to judge?
He for whom they have renounced everything will do it. What a
great ashrama! Chaitanya Deva, seeing the ochre clothes on the
back of a donkey, lay prostrate before it. And here, you have
all the sadhus in flesh and blood. What facilities the Math has
provided! Daily, I get information. If one is meditating, the
other is in the library, in deep study and yet another in the
store cutting vegetables or praying. All this is service to Thakur.
What noble persons you find there! And so many of them are B.A.'s
and M.A.'s.
``The Gita says that one should minutely observe the behaviour
of the Sthita-prajna (a man of steady wisdom). Then only one will
try to emulate him. Are they not ideal? Knowing that one can compare
oneself with them, `I am down below,' with this awareness, one
would feel the desire to raise oneself. I am an old man. I cannot
go there. Sitting here, I get all information. What they do and
what I do - this should be compared daily. Then alone one would
wake up. Those who are educated and well informed, by living for
only two years in the Math are rising so quickly. On seeing them
I feel so happy. And why should they not rise? On the one hand,
they are observing brahmacharya, on the other they are trying
to call on Him with their heart and soul. And they have sufficient
leisure.
``And what do worldly people do? Entangled in different worldly
matters, they have no time to call. Even if one sits (for meditation)
for a while, one dozes off in no time. The body is tired. One
sits down to melt gold, it is about to reach its melting point.
Suddenly, orders are received from home: there is no rice in the
house. He gets up to bring it. He sits down again and there is
a message: the daughter is ill. He immediately starts for the
doctor. So the gold never gets melted, the fire burns out. If
one leads a worldly life after melting gold, one does not feel
so much of pain and misery. Melting gold, that is to say, to gain
jnana and bhakti. The sadhus are always attempting it, all the
twenty four hours.
M. (to the householder bhaktas) -- Thakur would sometimes say:
You are married, let it be. It is better to discharge a seer or
two of semen, but let there be no children. With children, how
would you get leisure - with the upbringing, education and illness
of the son and the marriage of the daughter? Prahlad said to the
Daitya children: Look here, don't marry. If you do, you will not
get any leisure. You will have to think of your daughter's family.
There was a certain Mahendra Mukherjee. He had many occupations.
He would often visit Thakur, and say: I am now thinking of leaving
everything to my son and retire. He would bring two of his sons
with him. Thakur would listen and say: `Yes, but how is it coming
about?' People get always entangled with one thing or the other.
They think: Let me put this matter on firmer grounds. And the
days pass off in this manner. The Captain also said the same but
could not do it. One should live in solitude for sometime, then
one realizes what is the duty and what is not. Not world first
God next, but God first world next.''
It is evening now. M. is meditating in the company of the bhaktas.
After the meditation one of the bhaktas sings: `Mother I am so
frightened.' Now the Bhagavata is being read. Engaged in tapasya
Shukadeva listens to a divine voice: `I exist becoming everything.'
M. (to the bhaktas) -- This is a great mantra. If one were to
live just with this, one would perfect oneself. Thakur also used
to recite a mantra daily after the sunset: `Brahman, maya, jiva,
jagat.' Taking up this for japa, one can also perfect oneself,
that is to say, realize God. He used to say: These are highly
esoteric mantras, that is to say they are all in the books and
can be read there. But if they have to be spoken it should only
be to bhaktas, not to others. `Brahman, maya, jiva, jagat' - this
oft-repeated great saying has, as if, assumed a new living form
today.
Calcutta,
30th May, 1923 A.D.,
16th Jaishtha, 1330 (Bengali Year),
Wednesday, the 1st day of the Dark Fortnight.
1. The office room of the Morton School. M. is seated on a chair,
close to him is a devotee-teacher. It is 9.45. There is nobody
else in the room. Yesterday was the Naga-Panchami day. On this
date was born M. The bhaktas celebrated it in the house of the
Doctor in Cossipore. M. asked, `Who has spent on yesterday's festivities?
Was it Doctor Babu? And who were the workers?' Before the bhakta
had replied, other teachers came in. M. asked the bhakta to take
a chair very close to him, and began to talk in a soft voice.
M. (to the teacher) -- Thakur used to say: The ritualistic path
is very difficult -- it throws one in difficulties. The mind remains
engaged in rituals day and night. That's why he dissuaded one
from taking this path. Some people do like this -- they give money
in the Math or buy offerings and give them there. What a useful
purpose is served thereby! At first these are offered to Thakur
and then all the sadhus share the prasad. If the bhaktas also
take it along with them it is still better. Many people do this
on Thakur's birthday celebrations, I have seen. In this way, there
is no botheration to oneself. They themselves do everything. Some
people go by themselves to assist them. Somebody goes and brings
prasad for the bhaktas. Bhaktas, that is, those who live in the
house. Thus they can cope with all this work. They have many men
and an organisation. But for those who do not have these facilities,
it is very difficult indeed. They themselves have to do all. Just
take Doctor Babu. He works hard the whole day. First of all a
body (showing a finger) like this, on the top of it, so much of
work. Having offered it to Thakur, the sadhus take prasad, how
nice it is! What do you say? Offer money in the Math, for the
service of Thakur, that's all. It is being done every day; let
it be a little more today. And what is the need of mentioning
the purpose of the offering and all that? If it is used in the
service of Thakur or sadhus, the object is achieved.
Now it is half past three. Handing out a big bottle of high grade
cow's ghee to a bhakta-teacher, M. says, ``Hemant Babu is not
well. Please deliver this to him.'' This ghee was the gift of
Shukalal to M. He says again as the bhakta is about to leave,
``God-in-the-poor is served in the Math. Please deliver it to
the same God-in-the-poor.'' Previously too, he had sent dal, rice,
sago, sugar- candy and such other things, one day. Hemant is a
teacher of the Morton School.
At half past five, M. is repairing with his own hands a crack
in the roof on the 3rd floor with cement. Seeing ants coming out
of the crack in the roof, M. says to a bhakta, ``No, we shall
not apply it here. If we do so the ants will not be able to come
out.'' Is it seeing God in every created thing?
It is evening now. The daily-visiting bhaktas are all there. There
are some new bhaktas too -- Doctor's uncle, Lalit the musician
and Nayab have also come. Meditation over, one of the new bhaktas
asks --
The new bhakta (to M.) -- Sir, what are the signs that one is
attaining belief in God?
M. -- The company of sadhus. Such a man will seek the company of sadhus. This is the beginning of the religious life. Jesus said to a rich man: If you want my company you will have to give up all -- `Give (your all) to the poor, . . . and follow me.' But he could not do so. He who sincerely seeks the company of sadhus, it is to be understood, has taken God as the essence. A man is known by the company he keeps and the ideal he worships. If the ideal of a person is some congressman, it is to be understood, that there is patriotism in him, that he likes politics. If a person keeps the company of Vidya Sagar Mahashaya, you will know that a little of philanthropy is in him, he has compassion. And if a person comes to a sadhu, you are to understand that he is not interested in any of these. He has understood that God is real and the world is transitory. That is why he pines for the Eternal Life, and how to attain it.
The new bhakta -- What is the difference between the markat renunciation and the real one?
M. -- In the markat vairagya -- say, having been burnt by the
fire of the world and adopting the gerua, one goes to live in
Kashi. After two months, he wires home, `I have found a job. I
am returning home soon.' He had no work, so he renounced. In the
real renunciation, the world looks like a death-well, and the
kith and kin like venomous serpents, Thakur used to say this.
A person, having lived at Kashi for eight years, threw away the
gerua and returned home. Food was served late so he was angry
with his wife and had renounced. Such a renunciation cannot stand
the test. But when one loves God sincerely, one feels a distaste
for the world.
The second bhakta -- Sir, why do people tell a lie unnecessarily?
M. -- We shall talk about it some other day.
By this time Shukalal, Doctor, Vinay, Manoranjan and the elder
Jiten have arrived. Also the younger Amulya, Viren, Sudhir, Suren
Ganguli, Gadai and others.
M. (to the bhaktas) -- Such is also heard as with Nag Mahashay.
Having married he has a young wife at home but he would not accept
her. They live in the same house but he does not take her. Such
things happen with perfected men, great men. He married for the
first time -- the wife was sixteen, and he did not live with her.
A second time he would not marry. The mother is dead; the father
is keen on the marriage of the son. On coming to know of this
he says to the father that he will marry. He marries, but the
same as before -- there is no physical relationship. Except for
the great, who can get rid of the temptation in this way? That
is why Jesus said: Who are married, let them live as if they were
not married. There is wife in the house but they don't accept
her -- what a strength of mind!
M. (to Viren) -- A rishi came to Dashratha. He said, `Sire, you
have, no doubt, conquered many kingdoms but there is one which
still remains.' Dashratha said, `Which is that?' The rishi said,
`Have you conquered lust?' Dashratha replied, `No.' The rishi
said, `If that remains, what is your achievement? Of what avail
your conquering so many kingdoms? He who has subdued lust is a
real conqueror.'
M. (to Mohan) -- Napoleon said the same in St. Helena during his
last days: `Caesar, Alexander and I, what have we achieved? These
conquests lasted but two days, but the conquest of Jesus will
last forever. He said, `Our kingdom breaks even while we are living,
but his (Christ's) kingdom begins at his death, and extends forever.
Behold the destiny of him who has been called the great Napoleon?
What an abyss between my deep misery and eternal religion of Christ?'
And he also said: `There exists an Infinite Being. Compared with
Him, I, Napoleon, with all my genius, am truly nothing, a pure
nothing.'
M. (to the bhaktas) -- Christ had fully conquered lust, anger and the rest. Only after this one attains eternal joy and peace. That's why his gospel is true for all times to come. There is no end to his spiritual kingdom.
``What does a worldly man live with? His environments are a different
type. He has adapted himself to them. That's why he says, `I am
all right.' The avatara comes only to break this inertia. It is
only when he comes and infuses strength that this inertia breaks
up. The source of strength is the avatara. But even so, do people
wake up? He came just a short while ago. How many people are waking
up? That's why Chaitanya Deva said to his mother, `You ask me
to stay at home, that I shall do. But the body cannot survive
in this fire.' The mother heard this and said, `Go where you can
preserve your body.' So he embraced sannyasa. `The world, a burning
fire,' said Thakur. Thakur also said crying to the Mother of the
Universe: `Mother, I am burning in the fire of `woman and gold'.
The body will not last'.''
M. (to the Doctor) -- How easy these days! How near is the Math!
And then Thakur has provided steamers. So many good men are there
in the Math! So many of them are B.A.'s and M.A.'s. How to realize
God, this is what they pine for. They do whatever they are asked,
now they meditate, now they are shopping. And then, when there
are floods, they go to render help. They are anxious like `Brahma-jnani'
mothers. These `Brahma-jnani' mothers do not believe in gods and
goddesses. They say `I kick gods and goddesses.' They may not
physically kick but at least they say so. But no sooner does the
son fall ill, and the doctor, the kaviraja, feels helpless, than
the old women of the neighbourhood suggest to take a vow in the
Taraknath Temple. What else can she do? At last, she takes a vow,
now that she is anxious for the son. So are the sadhus of the
Math for God. Are the sadhus of the Math equipped only with learning?
They have unbroken brahmacharya also. That is why their knowledge
is so great. Whatever they read or hear, sticks in their mind
-- they observe brahmacharya, you see. They have encyclopaedic
knowledge. Thakur used to say, `Pour as much water as you like
in a pot with a hole, it will not stay there.' Similarly, if there
is no brahmacharya, nothing is retained. Having read a few pages,
one may pass an examination but soon every thing is forgotten.
Reason? There is no brahmacharya. Chaitanya Deva is sitting with
bhaktas in Puri. Some person asks: `Why is it that spiritual matters
do not stay in the mind of the worldly people?' Chaitanya Deva
replies, `Because they have contact with woman.' Thakur also used
to say the same.
Now Lalit sings three songs at the behest of M. He has a very
sweet voice and has not married. Lastly he sings --
Will such a day come, O Mother Tara!
When two streams of tears
Will flow down from both eyes
As I repeat: Tara, Tara!
The lotus of the heart will open
And the darkness of the mind dispelled,
I shall roll on the ground and
Shouting `Tara', become perfect.
The song is over. Everybody is charmed. Is it therefore that M.
is presenting him with the best of gifts? M. says, ``Do you understand,
Lalit Babu? Seeing all this in the world, some do not want to
take a wife at all. Why should they get entangled in this labyrinth?''
It is 9.30 in the evening. August 2, 1923.
2.
Class six in the verandah of the second floor of the Morton School.
Entering this class, M. says to the students,
``Look here, now I am myself going to apply plaster of lime and
brick-dust to the roof on the 3rd floor, where there is a leakage.''
On hearing this, some boys gaze in wonder at M. Some say in spite
of themselves,
``What, you yourself, Mr. Rector?''
M. says, ``Yes, my dear boys, I myself.''
Some again begin to laugh. The school is over. M. is himself repairing
the roof of the 3rd floor. A bhakta is helping him. M. says to
the bhakta, The boys began laughing on hearing that I would do
the work myself. But now they will remember this all their life.
If one does not do one's own work, who else will?''
In the afternoon, he sent a bhakta to the Vedanta Society of Swami
Abhedananda. The Vedanta Society has recently been started in
the Central Avenue but today there has been no lecture. At the
return of the bhakta he says, `Vedanta, that is revelation. God
speaks through so many mouths. Does He only speak through the
mouth of the avataras? A dog entered the Panchavati. What did
Thakur say, `Let me go. Perhaps Ma will say something through
the mouth of this dog.'
3rd August, 1923.
3.
Today, from 7.00 to 8.30 in the morning M. was in the Satprasanga
Sabha. It was the Sunday assembly of the students and teachers
of the Morton School, started by M. It starts with a prayer followed
by the opening song. Then reading from the Gita and the Bhagavata.
Thereafter religious discussion -- generally it is a discussion
on the life story of some great man. The subject of discussion
is decided upon beforehand. When the meeting is over M. sends
Antevasi to Dakshineshwar. He returns in the evening at 7 o' clock.
M. asks him all about Dakshineshwar -- the Panchavati, the Bel-tree
spot, the shrine of Thakur, the Hanspukur (pond of swans), Nahabat
(the drum-room), the Bakul spot, Mother Kali, Radha-Kanta, the
twelve temples of Shiva, the courtyard (chandani), the ghat under
the Bakul, the Nat Mandir and so on -- about all these he makes
enquiries as devotedly as one does about a most respected living
being. Today, it is Sunday. How many persons visited it? How many
boats were anchored at the ghat -- all these he asked. It appeared
as if he was enquiring about his Guru, Bhagavan Sri Ramakrishna
-- with the same reverence and lively thoughts. Having heard all
M. says, ``A good day's work. At that place, Thakur lived for
full thirty years. The whole atmosphere of the place is surcharged
with spirituality.''
M. is seated in the room to the left of the staircase of the first
floor. The evening dhyan et. al. are over. On the floor of the
room are seated the bhaktas. Both the Jitens, the Doctor, Vinay
and the younger Amulya have arrived. Durgapada of the Healing-Balm
fame has also come after many days. Shachi, Amrit, Viren, Gadai,
Manoranjan and the younger Nalini are also there, besides some
others.
M. (to Mohan) -- What was talked about in the Vedanta Samiti?
Mohan -- Abhedananda Maharaj said, `The soul is not subject to
pleasure or pain, nor to gain or loss. Religion has two parts:
One the essential, the other the non-essential.' And he said,
`To unite the partial consciousness of the jiva with the universal
consciousness, this is the problem of life.'
M. -- But Thakur used to say, tapasya is needed. One may read
a thousand books, one may do anything, till one takes to tapasya
in solitude, one can understand nothing. The people of India are
blessed for having been born here. For them, mere learning does
not serve any purpose. That (mere learning) is in that country
(the West). For this country the maxim is `perform tapasya'. Keshab
Sen used to deliver beautiful speeches. I was then at school in
class II. [1] I could not understand English well. Even so, when
the lecture was to be delivered in the evening, I would go and
take my seat at three in the afternoon. What a flow of English!
On his way back everybody would talk about it: `We have not understood
a word but how well he spoke!' (Everybody laughs). The speech
was all dry stuff. O Ma! when later on I went to Thakur, I saw
that every word of his was steeped in syrup -- on hearing it,
a refreshed feeling would descend on every nerve.
M. (to the bhaktas) -- The study of the scriptures has its own
dangers too. Thakur used to say: The holy books have sugar mixed
with sand. Who is going to sift sugar for you? If you take it
whole, it will result in disease. The avataras come to interpret
the scriptures. Study them by comparing with what they say. Accept
what tallies and leave out what doesn't. But those who have to
teach man had better know a little of everything. All this would
serve as a shield and sword, to be used for `killing' others.
For oneself, even one great saying of Thakur is sufficient.
M. (to Durgapada) -- The unripe mind is beset with many dangers.
Taking to unselfish work, one meets with a number of obstacles.
The path of action is difficult. I hear that many persons in the
Math crave for the moment when they will find leisure to call
upon Him. So busy they are. Many a time, he who goes to arrange
a marriage ends up by marrying himself. Arranging somebody's marriage,
that is doing good to others. In doing this one gets bound. How
great the danger from an unripe mind! That's why I see that those
in the Math, the moment they get some leisure, free themselves
and escape. One person has gone towards Dehradun to call upon
Him in solitude.
`` `Only by going into solitude,' said Thakur, `one's mind remains
healthy.' And he also said, `His grace dawning the Veda, the Vedanta
are automatically understood. Ma has shown them all to me.' If
there is no facility at all one should call upon Him, remaining
in the state in which he finds himself. A person is working in
an office. He thinks that his job is to keep the family members
satisfied and that on their being satisfied he would get the time
to call on Him with his whole heart -- doing with this idea is
also karma yoga. The aim should be God-realisation. As soon as
one gets an opportunity one should go into solitude and call upon
Him. If there is work in one's nature will one like to go? The
guru wants that you attain Him by that path. How very eligible
was Arjuna! Even he had to perform work. He was given the clue:
`Act for Me. In this way, you will not be bound.' But tapasya
is needed. It is proper to retire to a solitary place in-between.''
All the bhaktas bade good-bye. Only the Doctor, Viren and some
others are left behind. It is 9.30 p.m. Standing in the verandah,
M. says to the Doctor, ``While living in the household, one should
consider the pet animals as one's own children. The horse has
died tragically. Thereby the sin is attached to his master. Is
householder's life so easy? How can one afford to be unsystematic?
One had better give up the household life.''
Viren -- Are we fit for a worldly life?
M. -- You are right. `When you have become an expert, you may
live the worldly life,' used to say Thakur. He saw a circus show,
in the Calcutta-Maidan, seated with the bhaktas on an eight anna
seat. On coming out he said: Just see, the lady was able to stand
on one leg on a running horse only after so much of practice.
If one is such an expert one may live in the world. Without it
one will be shattered into pieces.
5th August, 1923.
4.
M. is talking to the bhaktas in the room on the first floor. The
evening is past now. With a plan in his hand, a bhakta enters
the room. It is the plan of a house. They discuss adopting it
for the Morton School. The bhakta had prepared the plan at M.'s
desire. M. says --
M. (to the bhaktas) -- Thakur used to say, `Ma had kept me in
such a state that unless some persons had offered me worship I
felt uneasy.' He used to see Ma within himself, isn't it? That's
why such was his condition. And he used to say, `Sometimes She
kept (me) in such a state that I might start cleaning privies.'
M. (to the elder Jiten) -- Ma had kept Nag Mahashaya as an example
of an ideal householder. Those who are kept for teaching man do
not have to engage themselves in multifarious activities, sometimes
picking up this, sometimes giving up that. One gets crystallised
in one thing. Nag Mahashaya has shown by his life what is service.
Guests have arrived. He looks upon them as God personified. He
would feed them and refresh them with a smoke, arrange for their
rest and then take meals himself. He looked at all living beings
with an equal eye. He would see God in all, so he worshipped all.
This is not compassion. Charity, compassion, service -- each greater
in succession. In compassion, one has the pride that one is great.
Service destroys it. He would always see God and serve Him. He
would humble himself before Him. That is why those who serve are
the greatest of all for Him. The Chandi says the same. Those who
are small before the Lord are the refuge of the world, the best
of all .How one can attain perfect sannyasa while living in the
household is illustrated by Nag Mahashaya. Were they small men?
Thakur is an avatara -- those with him are but his own parts.
Nag Mahashaya got crystallised through service. You see, God comes
sometimes to carry out an inspection, together with his intimate
ones. We then call Him an avatara.
M. (to the bhaktas) -- Chaitanya Deva, having embraced sannyasa,
himself took his abode in Puri. He sent away Nitai so that he
may marry and live as a householder. What a renunciation! A sannyasi
since childhood became a householder. The reason? For the teaching
of householders; to demonstrate how to call on God while living
in the household. Nityananda became a householder. Thakur used
to call the household `the house of soot'. When one lives here,
one becomes a bit different. There is a world of difference between
the free life of a sannyasi and the life of a householder. Once
Nitai went to Puri but he did not call on Chaitanya Deva -- he
was feeling ashamed. All the bhaktas met him. Not seeing Nitai
he said, `Where is my Nitai?' The bhaktas said, `He is on the
bank of the Narendra Sarovar.' He himself immediately ran to meet
him and said to everybody, `He who takes the Charanamrita of Nitai
will realise God.' Why this honour? Such a great renunciation
for the good of the world! He had given up sannyasa at the bidding
of the Lord. He humbled himself before Him, but became great before
the world. Nitai is the refuge of the bhaktas.
The elder Jiten -- Has this way of showing honour any other significance?
M. -- Why not? The Lord cannot forsake anybody. He equally loves
all. Even if we are oblivious of Him, He looks after us just the
same. That is how the worldly people will muster courage. This
being so they will not completely drown themselves into worldliness.
They will feel, the Lord does not forsake us even when we forget
Him -- just as He did not forsake Nitai. That's why Christ said:
`. . . for He maketh His sun to rise on the evil and on the good,'
(St. Matthew 5: 45).
M. (to the bhaktas) -- Sri Ramachandra is seated in his royal
court. Narada comes in. Rama and Sita quickly descend from the
throne and prostrate themselves before him. Having adored him
they speak thus: `O Master, you are the world-teacher sannyasi.
You give darshan to householders for teaching them.' Narada replied,
`Rama, you can't hide from me. I know who you are. You are Brahman
Absolute, Brahman the Saviour. You have come now in a human body
-- to destroy Ravana.' Rama began to smile. Why did Mahaprabhu
show that respect to Nitai and why did Rama also prostrate himself
before Narada? The reason-- since they did so, others will do
it too. When others do it they will be redeemed. `Himself following
the path of dharma, He teaches humanity.' That is why it is proper
for us to act on what He says and does. He thinks more for us
-- we are in His hands.
Ramani begins to sing,
O the easily pleased One,
O Shiva Shankar, O Bhola!
With the half-moon in Thy crest,
The skull as Thy earring, poison in the throat, The king of snakes
swinging over Thee!
The ash your ornament,
The best bull Thy mount,
The hide of the tiger round Thy waist
And playing on the damaru!
Ba-ba-bum Ba-ba-bum
Is swelling forth incessantly
And the Ganga flowing kal-kal, khal-khal.
Calcutta,
August 6, 1923 A.D.,
21st Shravana, 1330 (Bengali Year),
Monday, Shukla Dashami.
Morton School. The western room on the first floor. Autumn. M.
is seated with the bhaktas, in a chair, facing the east. The bhaktas
are on the benches. It is 8.15 p.m. Shukalal, the younger Jiten,
Mani, Manindra, Yogen and the child Khoka are seated. The Doctor,
Vinay, Viren, Ramani and Manoranjan have also come. There are
many other bhaktas too. Shachi and Jagabandhu have returned from
the Vedanta Society. Manindra is singing one or two snatches of
songs. The idea: Without subjugating lust and anger it is impossible
to realize God. Moreover, without realizing God, it is not possible
to completely overcome them. If you wish to realize Him, seek
refuge in Him.
The elder Jiten and Virinchi Kaviraj enter.
M. (to the elder Jiten) -- But Thakur spoke about this lust to
a bhakta: `On taking up a body, a little bit of lust remains.
No harm in it.' The bhakta submitted to him, `No Sir, I want that
by which it goes off completely.' Thakur replied, `Is that possible?
Even so, it is possible when God has been seen.' One's own effort
is also necessary. One should practise as he has advised. As for
example he has said, `On marrying when a child or two have been
born one should not sleep in the same bed with the wife, nor should
the body touch her body. And those who have not married should
not marry at all. One should try to give the whole of the mind
to Him. Nothing is possible in a day. Keep on trying.' Making
Him your refuge it comes about. He wants us to make effort. When
He sees us making effort His grace dawns. He comes personally
and lifts, holding one's hand, just as the mother lifts when the
child has fallen down and is crying. This is what He likes to
see -- that the bhaktas are making effort. Say to Him weeping,
`Father, I am unable to do any more. Please hold my hand.' When
you ask Him with a yearning in your heart, He does it. Sometimes
He does so even unasked. Such is a very exceptional case. Ordinarily,
He wants effort. Hence it is said in the Gita, go on practising.
Practice and dispassion. Dispassion, that is love for God, seeking
refuge in Him, weeping and praying. This is the positive meaning
of dispassion. He most surely does it when He is asked with a
yearning heart. He did it in the case of that bhakta.
Now the notes from the lecture of Abhedananda are being read.
Jagabandhu is reading -- Kali Maharaj (Swami Abhedananda) said
today:
A famous western professor of psychology has said, `Every sensation
keeps an impression in the mind in sub-conscious regions.' The
same is the belief of Sir Walter Hamilton. The yogis say that
our desires are a reflection of those accumulated impressions.
These impressions acted upon produce an action. Each desire for
worldly pleasure leaves an impression on the mind stuff. Together
they form sanskaras. A desire rises, it is satisfied. This brings
peace for a while. Then arises another desire, it is also satisfied
and then again comes peace. This process goes on uninterrupted
from birth to birth. After God, the Image of Peace, has been seen
this process comes to an end. Then there is nothing but peace.
The peace that is found in the fulfillment of desires has its
reverse as tension. In the eyes of the yogis, therefore, both
are tensions. To them God is the only substratum of peace. The
yogi, that is one who has attained self-control, whose mind is
his slave. The worldly is he who has not achieved this, he who
is the slave of his mind. Sadhana, that is to repeatedly fix the
mind on one thing. By practice, gradually the mind is subjugated.
Some persons have their minds drawn towards God from their very
childhood -- for example, the Paramahansa Deva, Vivekananda, we.
We are born with the good sanskaras of our previous births, that
is the reason. You yourself and your father and mother, all of
you have been thinking since your childhood: We shall get married,
have children, run a home, win name and fame. You have grown with
these sentiments. Even now you are thinking the same; in the next
life you will do the same. Give up this thinking. Learn to think
differently from now. Start practice -- in this very life or in
the next you will succeed. Always think over this: Every enjoyment
leaves an impression in the mind. The collection of such impressions
is called sanskara. This sanskara repeats itself again and again
and at last forms our habits. These habits again will go with
us after death and are the cause of our cycles of deaths and births.
This goes on increasing, it never ends. If you think over this
daily, the mind will become alert. This done you will no longer
be able to do the work which brings bondage.
The westerners do not accept this. They do not believe in previous
births -- that is why they don't accept the fruit of action. The
Sufis accept it, also the Theosophists. The Neo-science has also
started accepting it. A father has five sons -- one of them is
a sadhu. How can this be explained without accepting the theory
of transmigration? If you say, it is God's will then why did it
not happen in the case of another. His will, His grace, these
are like the light of the sun -- it falls equally, both on the
sadhu and the murderer. By accepting the fruit of action, you
get its explanation. The Englishmen say, Luther also says so:
`Man is a beast of burden. Sometimes God drives him, sometimes
Satan. They explain errors, sin and the rest through Satan.' Our
doctrine is more rational and scientific than this one. Many Englishmen
and Americans have now started accepting our theory. As Christianity
is unable to explain all these basic problems, many are giving
up this faith. They say: `Good was created by God, evil by Satan.'
Sin, illusion, the snare of fascination -- they are all due to
previous practice. These faults are self-made -- think over this.
Don't lay the blame on mother, father or God. By taking them upon
oneself the effort to get rid of them soon begins. The Shastra
says this -- You yourself are responsible for yourself. Take the
responsibility of sin and virtue upon your own self.
Some again argue to explain the varieties of nature of men --
good and evil, by heredity or environments or both. But the same
objection comes again. If it is true, then why do the five sons
of the same parents born, brought up and educated under the same
conditions and environments differ in their characters? So this
explanation is unsatisfactory. Therefore, the law of karma is
the best instrument to explain it.
There is a theory, it goes to explain the varieties of the good
and evil human character with reference to heredity and environments.
Then the old objection rises -- that if the good and bad qualities
of family and environment have such a power why then the five
children of the same parents are so different from each other.
They have all had their birth, bringing up and education through
the same parents, under the same conditions and environment. That
is why their theory is not tenable, and so the theory of karma
or that of transmigration is acceptable. The doctrine of sanskaras
is capable of dispelling this doubt easily.
If suffering is to be got rid of, birth and death will have to
be done away with. If that is to be achieved, self-restraint and
character-building are necessary. For that, sense enjoyment has
to be given up. You may derive satisfaction from bhoga -- from
the external objects -- but it is short-lived. After a while pain
will reappear. The peace derived from sense enjoyment is called
tamasic. The rishis, the yogis say for these very reasons that
there is no cessation to bhoga. The more ghee you pour on the
fire the more it will burn.
If you want peace, make an effort and call on Him, you will surely
get it. Without his own effort, nobody gets peace. Deliberate
and act. We are always discriminating -- God is real, world unreal,
sense enjoyment unreal. Sitting in the solitude of the forest
and again sitting in the midst of people we are thinking the same.
This is the only path to peace. Vivekananda, the Paramahansa Deva,
Gauranga, Jesus, Buddha, all deliberated over this. They all arrived
at the same conclusion.
The education you are getting, who gives that? Those who have
never been in the vicinity of peace. If you do not wish to marry,
the doctor would advise marriage. The parents would insist too.
They only know this ashrama, have no idea of the higher ones.
Even a eunuch would say, `Marry'. Marrying, producing children,
earning money -- there is no peace in these. You see their result
before your very eyes.
Whatever you do, friend, do it taking refuge in the Lord. Otherwise
there is no peace of mind. Wife, son or daughter, wealth and possessions,
name and fame, nothing can give you peace. The wealthy has no
peace. Wealth increases sense enjoyments. The ideal is God --
holding fast to Him live in the world, earn money, you will not
be bound by it. The poison that kills will bestow life. Gradually
you will be able to gain supreme peace.
The Paramahansa Deva was called mad by the people as he had married but never had sex relation with his wife. Vivekananda was advised by the doctor, `Marry or you will lose your head.' They called us mad too. The doctors say, `Without marriage there will be disease and the life will be spent all alone in silence and go waste.' Such are these doctors! These people are your advisers. They are incapable of seeing beyond this body. This body will not last -- this they have forgotten. The yogis, on the other hand, see two more bodies within this outer one -- the subtle and the causal. By following the advice of such advisers what will be the condition, do you know?
(the blind leading the blind and both falling into the well) --
this will be the condition. The blind man and his leader will
both lose their lives by falling into a well. The university,
too, cannot impart the right education. Gathering some information
is not called education. This does not build the character. The
education for building up character will be practical. The head
and hand will work together. Then only education will be life-giving.
Say such spiritual matters to an unrestrained, lustful, pleasure-hungry
individual, he would say, you have gone mad. He has no idea that
above sense enjoyment also there is something good. He has never
heard of the eternal peace and the supreme bliss. So he says,
`mad.' The thirst for pleasure leads to lust, anger, greed, brings
about a desire for name and fame, gives birth to honour and dishonour,
jealousy for others' fortune, envy and hatred. Analyse the mind
and see, which feelings are uppermost. Sitting in solitude try
to subjugate them, practise. Worldly people can also attain jnana
by this sort of deliberation and practice and turn this world
into a house of happiness. Is the world without God? Fix your
mind on God and do your worldly duties.
I have seen -- whether you are sitting in a cave, in a jungle,
in a forest or again you are in a kingly palace, there is peace
everywhere. Going to Tibet I noticed the same peace, the same
by living in America, Canada and Europe. Everywhere there is peace.
So the Paramahansa Deva said: `He who has it here has it also
there. He who has not here has not there.' He said: `Going to
Vrindaban I saw the same tamarind trees, the same everything,
so my Dakshineshwar is preferable.' Thereafter he did not go anywhere.
When peace is established within, there is peace wherever you
may live. That I have come here and living now in this country
after such a long time, there is peace in it too. I have gone
round the whole world and seen the same peace everywhere.
You will also get the same peace. Try to conquer your mind. Engage
yourself in work. Gradually special instruction will be given.
Let me see, you practise half an hour in the morning and half
an hour in the evening. At bed-time at night, think over all these
matters and sleep. The mind is so restless. To subjugate it you
have to labour hard. Sri Krishna said this to Arjuna: Subjugate
the mind by practice and renunciation. Doing a little every day,
you will see at the end that much has been done. Persevere --
don't talk, and take to work -- practice and prayer. Go into solitude
at times and sit alone. Daily, at the time of practice, sit alone.
Sitting in the company of persons you will be coloured by them.
The Hindus in the past used to impart this education of practice
from the very childhood. The small boy used to be initiated to
the gayatri -- a child of five or seven. They would make him sit
and practise thrice a day. Now they have forgotten it; who would
get it done? The father does not know, he has given up the practice.
The school and college do not give this instruction either. So
you should sit down and start practice again. Company is colour.
Sadhu, thief, drunkard, in whichever company you live, all the
tendencies will penetrate into you. The Paramahansa Deva used
to say: The mind is, as it were, a laundered cloth -- red, black,
white, yellow, in whichever colour you dye it, it will be that.
Sleep alone, then try to subjugate the mind. Mend your mind. Do
not be a cheat. Let your mouth and mind be one. You want self-rule,
it will also come. Attainment of self-rule is the last thing.
First prepare your mind. Character is the fundamental thing. Only
this will go with you from life to life. Name and fame, wife and
son, money and wealth will be left behind. Build character --
this precious thing.
2. Question -- Why did God create vice and virtue?
Answer -- He did not. We have done it. We Hindus are the creators
of vice and virtue. This is my personal belief. It is by one's
own sanskaras, good and bad that vice and virtue come into being.
The work done in ignorance, that which keeps away from God, is
sin. That which brings God near is virtue.
According to the Evolution Theory, the first stage is that of
minerals, then of trees, animals, men, successively. The man has
first ignorance, thereafter he gets knowledge. Ultimately divinity,
man-God. What was the Buddha in his previous births, all this
is found in the Jataka tales. Animal, bird and any number of other
states he went through before he became the Enlightened one. Sri
Krishna has said,' I am born many a time.' Similarly, as one goes
on birth after birth, in the end one becomes a paramahansa deva.
On becoming a paramahansa one has touched `the target in the game
of hide and seek'. His play can no longer go on. His work is finished,
now he is god himself. Dog, cat, all living beings will have to
attain godhood one day in this way. This is called mukti, this
is what is named attainment of self-rule."
M. -- In today's talk, he has nicely dwelt upon practice. Practice
means to think of the same one thing again and again. This very
thing is called tapasya. The mind is drawn towards worldly pleasures
and enjoyments like a restless child. To bring it back home and
settle it down, sometimes by love, sometimes by teaching, sometimes
by beating, the way mothers do to the children. Home, that means
His lotus feet. This is beautiful indeed! And prayer too. Both
of these are also high concepts. By practising them, one will
be saved. One should pray: God, grant me right thinking, keep
the mind at Thy lotus feet. Thakur used to say, `Don't enchant
me with your world-bewitching maya.' And the company of the holy
too. Practice, prayer and holy company -- these are priceless
words. Company colours the man, so the need of holy company. By
bad company, how low Bharat had gone down! It is rising again.
M. (to all) -- Before the coming of Thakur how `lower' our ideal
had become! Everybody had begun to think that to be westernized
was the aim of life. What a great man was Vidyasagar! Even he
fell into bad company. But then it was not his fault. Company
must have its effect -- the company, the environment he lived
in, it was its fault. The Europeans had then newly arrived in
India. Everybody presumed that their everything was good. Well,
what a downfall the country had! Now again it is rising. The `Charitavali'
and the `Akhyanamanjari' of Vidyasagar are full of these very
ideas. Lives of the Englishmen have been translated into Bengali
in that book. What does it contain? This, isn't it, so and so
was very poor. He studied with great hardships, then he became
famous and was remembered by all. There is the Rover's life. He
was very poor. He had no money for his education. He went to the
forest and began killing squirrels. So much bloodshed, then taking
the hide of these squirrels, selling them in the bazaar, he began
to pay for his education with that money. Pooh! What an ideal
these stories hold, these extremely relentless stories! And what
did Thakur say? `I beat the worldly honours with a broom.' They
are after name and fame -- this, their ideal. But he beats them
with a broom. `Mean things they are all', said he. The ideal is
God-realization.
``What else have the westerners to give by way of an ideal? The
ambition of their lives is socialism or politics. Cinema, theatre,
novel, dinner, dress, toilet -- they are living with these things.
And sitting with girls, singing and playing -- the girls whose
contact turns a person worldly, conversing, singing and playing
with such girls. This is what is their ideal. The lads of our
country have also begun doing the same. Seeing and hearing such
things result in whetting the desire for worldly life. The higher
ambition -- that is God-realization they are forgetting. The science
of their country, it is good, but not knowing its application
it is turning them into bhogis. And by its use they exploit other
people, the weaker ones. But the aim of knowledge gradually and
ultimately is to realize God, the Essence of knowledge. But where
is it being practised? We are going in the opposite direction.
If a blind man leads a blind man, it is the ruin of both. The
rishis knew that God-realization is the aim of life. That is why,
they have built this country with that aim in view. India had
fallen, it is rising again. None will be able to stop it. It will
win an unrivaled place in the world. Thakur has come just for
this. That's why he said: Faith in the word of the guru. Guru,
that is God, avatara, rishi -- his word. On listening to the word
of the guru, this fall will also cease, fear will also vanish.
M. is silent. After sometime he resumes.
M. (to Viren) -- What are the worldly living with? `Feeders',
objects of enjoyment all around. Even if the mind is quieted for
a while with difficulty, it is immediately assailed by stimuli
from all sides. Thakur therefore said: That which contains water,
near to it must be flowing a stream or the like. From there, water
keeps oozing into it. Of the two pits in the field one contains
water, the other does not. Seeing this, he had said this. This
is the condition of the worldly. Immediately, it dries a little,
worldly desires flow in. And they (the senses) have their feed
along with it. So one should first `make butter', by going into
solitude. By performing tapasya, by understanding the aim -- the
aim of life is God-realization -- live in the household. Thus,
it will not entail much harm.
M. (to Virinchi) -- Do we have an easy awakening? Just see, what
a catastrophe has befallen Japan. Five lacs of people have lost
their lives outright. Why does He get these things done? For our
teaching. How much does the worldly man sorrow for a son, but
here so many persons have died together. It is much bigger a catastrophe
than that of the orphanage. There forty three children lost their
lives. In Japan, what a big calamity compared to this! He is warning
us that there is a volcano below. People do not accept, so destruction
takes place. How many times has it happened in Japan in the same
manner! Even so, do people listen? Do they ever realize? Adhar
Sen was warned against riding a horse by Thakur, when for the
first time he fell from the horse, but he did not listen. He fell
a second time and died. Thakur said then: `Mother does not say
again and again.' At times she warns. Unless one wakes up, death
is sure.
Calcutta, 5th September, 1923 A.D.,
19th of Bhadra, 1330 (Bengali Year),
Wednesday.
3. The Morton School. The western room of the first floor. Autumn,
7.30 in the evening. M. is seated with the bhaktas. The evening
meditation followed by songs is over. M. is now reading out the
picturesque account of the lila of Thakur from the Kathamrita
to the devotees.
M. reads --
Sri Ramakrishna, after the mid-day meals, is resting in the room
with the bhaktas in Dakshineshwar. Then comes Gian Babu. He is
an M.A., employed in Government service. He is thinking whether
to marry a second time or not, his first wife is dead.
``Ramakrishna (seeing Gian) -- Hello, what a sudden awakening
of jnana . . . ! (Laughing) you being Jnana, how is it that you
are ajnana (ignorant)? O, I understand, where there is jnana,
there is also ajnana. Vashishtha Deva, though such a jnani, also
wept at the death of his son. You go beyond jnana and ajnana .
. . I saw (Pandit Shashadhar) -- dogmatic, only dry intellectual
knowledge he had . . . Only dry knowledge -- It is like the fountain
of fireworks, rising up with a sudden hiss sparkling for a moment
and dropping down in the twinkling of an eye.''
M. (to the bhaktas) -- This is the fourth picture. The other three
have gone before this. Thakur says, You being Jnana, how is it
that you are ajnana? That is, on marrying once you have seen that
there is more pain in it than pleasure. You are sad at the passing
away of your first wife, yet knowingly you are trying to enter
it (household) again. That is why Thakur said this, suggesting
indirectly that he should not marry again. The mind which is to
be given to His lotus feet will be spent on other matters. He
is encouraging him, at the same time he is exposing his defects.
His encouragement was -- he has good sanskaras, otherwise he could
not have Thakur's darshan. So, he is saying: You are Jnana. And
also `ajnana' -- meaning thereby that he is entering the household
again by remarrying. Sanskaras are very powerful, dragging him.
And bookish knowledge, intellectual knowledge -- this is weak;
this also he is telling referring to Shashadhar. The fountain
of fireworks with a sudden hiss means that there is not much strength
within. The flow of knowledge is not uniform. Reason? This knowledge
is derived from books. The knowledge which comes from God is that
which He Himself supplies constantly. That's why it is not dry
-- unending. It is, as if it were, a long sparkling fountain --
it does not hiss or die down -- it does not go off the beat in
talks or in behaviour. It is well reinforced. That is why it is
continuous jnana. This is called the state of a vijnani -- it
is attained after the supreme realization of Brahman. Chaitanya
Deva and Thakur had this very state.
M. (to a bhakta) -- Describe briefly the first three scenes please.
The bhakta -- The first scene: The shrine of Thakur in Dakshineshwar.
After the evening prayers, he says, he who thinks constantly on
God does not need any prayer. In Rishikesh, a sadhu would stand
near a spring and repeat the whole day, `Ah, well done!'
``The second picture: Thakur is returning to his room from the
Panchavati. New clouds rising in the sky behind Thakur -- their
reflection falling in the Ganga -- the clouds are, as if, the
background.
``The third: The sitting room of Balaram. He is saying to Balaram's
father, `He who has brought about a synthesis is the real man'.
M. (to the bhaktas) -- There are three types of meditations --
concentrating over the form, on the lila and on a great saying.
These scenes constitute concentration on the lila accompanied
by form as well as saying. It is easy this way. (Laughing) The
Vaishnavas, they say, are dogmatic. So he says to Balaram Babu's
father, `Most people are dogmatic'. Thakur did not like it. He
has come to unite the people of the world. How then could he like
dogmatism? Unlettered and yet how large-hearted! Hindus, Muslims,
Christians -- men of different faiths come to him. He accepts
them all. His practising of different religions was to this very
purpose -- he knew the world will become like one family. Due
to the influence of science, communication is becoming easy. Now
there is no place for dogmatism. How long before he could foresee
the world coming together. This broadmindedness of his is going
to unite all. Already it is being noticed how many people are
accepting his way of thinking.
After a few moments, reading from the Bhagavata starts; Jagabandhu
is reading --
Sri Krishna says to Arjuna: `O the son of Kunti, kill the wretched
brahmin who murders the sleeping innocent children at night. To
pardon such a person is not lawful. He who knows the rules of
war will never kill the dead-drunk, the uncautious, those frenzied
due to natural calamity, asleep, children, women, the unprepared,
the surrendering, the mountless and the frightened enemy. Those
who are cruel, wily, who by taking away the life of others fortify
their own life -- punishing them by death will be to their own
benefit. The reason -- if wrongs are not checked by punishment
or expiation, the downfall of the sinner continues. Therefore,
kill this sinful relative--murderer.
M. -- Formerly, all these rules of war were observed. Now it is
not so. Even a hospital may be bombed. They are observed in a
society which has God-realization as its ideal. Bharatvarsh is
such a country. It has fallen and is rising again. It will rise
very high. Thakur's advent, just for this reason.
The reader --
Ashwatthama was bound and brought before Dropadi. Seeing his condition,
Dropadi said, `Free him at once . . . The guru's family to which
all reverence is due, will be drowned in the ocean of sorrow --
this will be wrong. I am crying, shedding incessant tears all
the time at the shocking loss of my sons. Let not his mother Gautami
also have to shed tears in the same way.'
M. -- Just see. She lost five sons, so much sorrow for her, but
even then she did not give up her duty. This is possible only
in India. She has lost everything herself -- but she doesn't pay
much heed to that, her object of attention is Gautami. Lest she
should have to fall in this fire of grief, this is her only thought.
This is what is called divine disposition. What a heroism in spite
of her being a woman. Where others' interest comes first and one's
own interest comes later, there resides this divine disposition.
In other words, the abode of God. When the opposite is the case
it is animal disposition, human disposition. Sri Krishna was with
them, you see. That is why such a high ideal. Such a thing is
rare in the world. Hearing these great words of Dropadi, Sri Krishna
said, `Yes, the guru's son cannot be killed.' The murderer can
be killed but as the guru's son he cannot be. Even so, to save
both sides the guilty should be punished and yet his life saved.
On Sri Krishna's advice Arjuna, having pierced a hole in the jewel
of his fore-head, exiled Ashwatthama. May be the jewel was tied
to his top tuft of hair that was cut. This is a death like insult.
It is for this reason, I believe, that the people of the west
(to the west of Bengal) don't let anybody touch the top tuft of
hair.
M. (to Amrit) -- Ahalya, Dropadi, Kunti, Tara, Mandodari -- they
all had more than one husband, even so they deserve to be remembered
every morning. Why so? I have asked a sadhu who told me, `For
the reason that they are bhaktas.'
Jagabandhu -- Were there no other bhaktas that only they should
be remembered? Were they bhaktas and polyandrous at the same time
or did they become bhaktas later on?
M. -- There is no other case like theirs, you see -- a bhakta
as well as polyandrous. Only she is a sati (chaste) who has one
husband. They had bhakti and attraction for more than one man
simultaneously. It is said that Dropadi also desired Karana secretly.
Mary, the disciple of Jesus, was a prostitute. She was turned
into a saint by his contact. After the crucifixion, she was the
first to whom Jesus gave darshan. Mary had cried a potful of tears
for God. God judges the mind. They who cry for Him a potful of
tears, them He lifts in His lap. Genuine tears for Him are needed.
M. -- The War of Kurukshetra was over. Dhritarashtra, Kunti and
the Pandavas are sitting together. Gandhari is smitten by grief.
Sri Krishna consoling her, says, `Devi give up your grief. Death
will carry away all, sooner or later. Engage your mind in the
meditation of the Self.'
In Kurukshetra, perhaps some twenty lakhs of people were killed.
It happened in the distant past, so it does not touch the mind
so much. But very recently, five lakhs of people died in Japan.
In one stroke five lakhs! What a terrible thing for that country!
Such a catastrophe had no parallel in the world. They know they
have a volcano below. If they still choose to live there, they
have to die.
If we had the sight to see from here, if we could see all, what
a terrible shock it would have been. That He has not given. Man
while living in this world giving his mind to enjoyments has grown
powerless. To add to it, if he could see all this external distress,
he would have no way out. `Uncle look after yourself.' That is
why God did not grant us the sight to see distant things. But
He can do anything. What would have been our condition, just imagine,
on seeing the people of the earth smitten by grief at the loss
of their children? Besides, there is grief of many kinds. Seeing
them all what would have been our condition? Think only of your
own affairs. They are quite enough.
``Thakur had said, `One day, I saw in dhyan a Himalayan high tower
of dead bodies, and I was sitting in the midst of them.' In other
words, the whole world is a cremation ground. Everybody has the
impress of death fixed on his face. So the tower of death. If
somebody were to think on just this picture and perform japa,
he would attain perfection. But who has the awakening?
Calcutta,
September 6, 1923 (A.D.),
20th of Bhadra, 1330 (Bengali Year),
Thursday.