Life of Holy Mother

This is from a series of postings on philist on the Life of Holy
Mother, Sri Sarada Devi, the divine consort and spiritual companion of
the Great Master Sri Ramakrishna Paramahamsa. Holy Mother is a spiritual
giant in Her own right. Sri Ramakrishna declared, “She is my Shakti.”
On another occasion refering to Her, He recited a Samskrit couplet meaning,
“Who can understand the greatness of this Mahamaya? It is by Her will that
crores of Ramas and crores of Krishnas take birth, live and dissolve.”
Swami Saradanandaji wrote :
yathaagnerdaahikaasaktii raamakrsne sthitaa hi yaa |
sarvavidyaasvaroopaam taam saaradaam pranamaamyaham ||
I salute Sarada Devi the embodiment of all knowledge, who
exists in Sri Ramakrishna as the burning power exists in fire.
This biography is based on the book,
“Sri Sarada Devi – A biography in pictures”, published by Advaita Ashrama.
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Jayarambati, the village where Sri Sarada Devi was born, lies on
the southeastern border of Bankura district of West Bengal, about
sixtyfive miles northwest of Calcutta. Her parents, Shyamasundari and
Ramachandra Mukhapadhyaya, were a pious couple, poor, but content.
One day when Shyamasundari was returning to Jayarambati from a visit
to her father’s house (at Sihar), she sat under a tree in a wooded spot.
Suddenly she heard jingling sounds and saw a small girl coming down from the
tree. Tenderly the girl clasped Shyamasundari about the neck. At once
Shyamasundari fell into a swoon. She remained unconscious for a long time,
and her relatives took her home. She felt that the girl had entered into her
womb.
Falling asleep after lunch one day, Ramachandra Mukhapadhyaya saw
in a vivid dream a young girl of golden complexion and unusual beauty,
tenderly encircling his neck with her arms. Noticing her precious ornaments,
he asked who she was. In a musical voice she replied: `You see, I have come
to your family.’
Sarada Devi was born on Thursday, 22 December 1853, as the eldest
daughter. She was first named `Thakurmani’, but was later called `Saradamani’,
`Sarada’ for short. She looked after her brothers, took them to bathe in the
river, and performed sundry household duties. Serious and reflective by
nature, she would go out of her way to help anyone she could.
Reminiscing about her early years, she once said to a disciple : `A
young girl resembling me used to move with me and help me in my work. We had
great fun together. But she disappeared at other people’s approach. This
experience continued till I was ten or eleven years old. When I entered a
pond to cut grass for the cattle, a girl of my age used to go with me. As
I took one bundle to the bank and returned to the water for more grass, I
found that she had already made another bundle ready for me.’ It appears
that at that time some sort of guardian angel kept her company.
Kamarpukur, Sri Ramakrishna’s native village, lay four miles to
the east of Jayrambati. At the age of 18, Ramakrishna was brought to
Calcutta by his elder brother Ramkumar. There at the temple of Kali at
Dakshineswar, built by Rani Rasmani, his yearning for God-realisation grew.
It had already sprouted at Kamarpukur; but at Dakshineswar, having been
appointed as Mother Kali’s priest by Mathur, the Rani’s son-in-law,
Ramakrishna was possessed with divine intoxication. He forgot himself
totally and was seen calling aloud `Mother, Mother’ all the time.
Nearly five years passed in this fashion. His mother and brother
became worried about his condition. They called him to Kamarpukur for
rest, but there too he spent his time in spiritual practices at cremation
grounds. Marriage, they hoped, would cure his `madness’, and they began
looking for a bride. But their efforts were fruitless. Surprisingly,
Ramakrishna himself came to their help. In an ecstatic mood, he told
them: `Why are you searching here and there for a bride? Go to Jayrambati
and you will find there at Ramachandra Mukherjee’s house the bride
reserved for me, marked with a straw !’ Indeed, at Jayrambati they found
Sarada, just a five year old girl.
Sarada, when two years old, was taken by her relatives to the
neighbouring village of Sihar, the birthplace of Ramakrishna’s nephew
Hriday, to witness a religious festival. Ramakrishna too was present.
As often happens on such occasion, some of the women teasingly asked
Sarada whom among the boys she would like to marry. With one of her tiny
fingers she pointed at Sri Ramakrishna. At this, all burst out laughing
saying that she wanted to marry the mad boy.
The marriage took place in May 1859. Ramakrishna was twentythree,
Sarada was five. It was more in the nature of a betrothal. Soon after,
Ramakrishna returned to Dakshineswar and resumed his spiritual practices.
Sarada would spend short periods at Kamarpukur, during her husband’s
absence.
During one of the visits to Kamarpukur, Sarada had a strange
experience, which she afterwards described to her devotees: `I was then
thirteen years old, a young daughter-in-law in the family, and would be
frightened to walk alone to the village pond to bathe. One day I came
out of the house by a back door and was worrying about the matter. There
appeared from nowhere, eight young maidens. As I started for the pond,
four of them walked in front of me and four behind. Thus guarded I
walked to the water and all of us bathed together. Afterwards they
brought me home.’ This continued as long as Sarada lived at Kamarpukur
during her visit. She could not unravel the mystery nor did she ask the
girls who they were.
When Sri Ramakrishna visited Kamarpukur again in 1867, Sarada was
fourteen. Having finished his Sadhanas and being well established in
God-consciousness, Ramakrishna was cheerful, and his conduct towards Sarada
was easy and natural. He began instructing her in various matters, both
spiritual and secular.
Often Sri Ramakrishna talked for hours before Sarada and her
companions about spiritual matters and his inner experiences. Sometimes
the young wife would become tired and fall asleep on the floor. Her
companions would awaken her and say: `You were asleep! You have missed
such priceless words.’ At that, Sri Ramakrishna would say: `No, don’t
wake her up. If she listens to everything I say, she will not stay on
this earth; she will unfold her wings and fly away.’
After spending a year or so at Kamarpukur, Sri Ramakrishna returned
to Dakshineswar. Four long years passed again in God-consciousness. Reports
reached the village that Ramakrishna had turned mad at Dakshineswar. Sarada,
now a young maiden, was worried. She felt that she should be with her husband
to serve him, if he was really ill.
She started with her father to Dakshineswar on 25 March 1872. Sarada
fell ill on the way due to excessive strain. They reached Dakshineswar at 9 pm
on the third or fourth day. Sri Ramakrishna welcomed her affectionately, and
arranged next day for her treatment. She spent nine or ten months at
Dakshineswar, staying mostly in Sri Ramakrishna’s room.
Sri Ramakrishna often put Sarada’s spiritual yearning to test. One
day he asker her: `I have a duty towards you. Have you come to drag me down
into worldly life?’ Sarada replied: `Why should I do so? I am here to help
you in realising your spiritual ideal.’ Sarada too, one day asked him, as
she was stroking his feet, `How do you regard me?’ He replied: `The Mother
who is worshipped in the temple, and the mother who gave birth to this
[pointing to his body] and is now living in the Nahabat — the same mother
is now stroking my feet. Really and truly I always regard you as the
embodiment of the blissful Mother of the Universe.’ In fact, Sri Ramakrishna,
so as to test his steadfastness in the realisation of Brahman, asked her to
sleep in the same bed for nearly nine months. But both their minds were so
immersed in spiritual bliss that the desire for worldly enjoyment never
crossed their minds. Indeed, their relationship was unique.
On 5 June 1872, Sri Ramakrishna made a special arrangement in his
own room for Puja of the Divine Mother. He sent for Sarada. When she came,
he signed her to sit on the special seat meant for the Deity. Then he began
worshiping her with flowers, offerings, etc. At the end of the worship, both
Sri Ramakrishna and Sarada lost all awareness of the outer world and were
immersed in a trancendental plane. After the worship, the Master offered
himself completely to the Divine Mother manifest in teh form of Sarada, and
surrendered at her feet his rosary, himself and everything. This was the
culmination of the long years of his spiritual practices.
Reminiscing about this period, Sarada Devi subsequently said to her
devotees: `It is impossible to describe his spiritual moods in those days.
At that time I knew almost nothing about Samadhi. One night his mind did not
come down to the ordinary plane of consciousness for a long time. I was
frightened and sent for Hriday. He came and for a while repeated the Lord’s
name into the Master’s ear. Only then did the Master regain the normal mood.
After that the Master taught me various mantras and also told me how to use
them for different kinds of Samadhi. Thus I gradually got rid of my fear.
But as I did not know when he would go into Samadhi, I kept awake all night.
Coming to realise my plight, he asked me to sleep at the Nahabat.’
Sarada Devi’s long years at Dakshineswar were spent in the Nahabat
(music tower), a room about seventyfive feet north of the Master’s room.
It was a small room about fifty square feet, the ceiling nine feet and the
door so low that Sarada Devi knocked her head against the door-post several
times before she got quite used to it. In that stuffy room, she kept her
supplies and necessaries. She also worshipped, meditated and slept there.
Often, two or three of the Master’s women devotees spent the night with her
in her room. In spite of all hardships she underwent, she would often speak
of her life at Dakshineswar as the best period of her life.
One of her tasks was to cook food for the Master. In later days,
she had to cook for many of his young disciples also. Golap-ma, Gauri-ma,
Yogin-ma and Aghoremani Devi used to keep her company and help her in her
in her work whenever they happened to vist Dakshineswar. The young Latu
(later Swami Adbhutananda), who began living at Dakshineswar, used to knead
the flour, wash the dishes and do the errands of a house-boy. One day Latu
was meditating by the bank of the Ganga. The Master happened to pass by and
said to him: `Look, Latu, the one on whom you are meditating is here now
sweating over the flour.’ He took Latu to the Nahabat and said to Sarada
Devi: `He is a pure-souled boy. Whenever you need any help, ask him.’ Latu
became a member of Sarada Devi’s household.
Since the time of Shodasi Puja (the puja which Sri Ramakrishna did
with Sarada Devi as the Deity), Sarada Devi’s consciousness of motherhood
had been awakened. No one, not even Sri Ramakrishna could hold her back in
her acts of compassion. Many are the instances when her motherhood asserted
itself and clashed with the dictates of her husband. One such instance may
be mentioned here: Sarada Devi could not turn away anybody who addressed
her as `Mother’. One day, as usual, she was carrying Sri Ramakrishna’s food
to his room when a woman said to her: `Mother, please let me carry the
plate.’ She agreed and the woman took it to the Master’s room and placed it
there and went away. But the Master could not even touch the food. Looking
at Sarada Devi, who was watching, he said: `What have you done? Why did you
allow her to touch the plate? Don’t you know she lives an immoral life? How
can I eat the food she has touched?’ Sarada Devi pleaded with him that he
eat the food, but he wanted her promise that she would not allow that woman
to carry his food again. The Mother said with folded hands: `Master, I
cannot give any such promise, but I shall try to bring the food myself. If
someone addresses me as “Mother”, and wishes to carry the plate, I shall not
be able to refuse. You must not forget that you are not only my Lord, but
you are the Lord of all.’ Sri Ramakrishna was satisfied and ate his meal.
Though a disciple of Sri Ramakrishna, Gauri-ma often manifested
greater love for Sarada Devi. One day the Master asked her jokingly, in
Sarada Devi’s presence, whom she loved more, himself or her. She rose to
the occasion and answered in a song:
`O Krishna, player of the flute, surely you are not greater than Radha;
Those who are in distress may pray to you.
But when you are distressed, it is Radha you call upon with your flute.’
Sarada Devi was naturally embarrassed and pressed Gauri’s hand. The Master
laughed and went away.
Hriday used to treat Sarada Devi rudely now and then. Once
Sri Ramakrishna gave him a warning and said: `Look here. You may insult
me, but don’t hurt her feelings. If He who dwells in this [indicating himself]
hisses, you may somehow get by; but if He who dwells in her [meaning Sarada]
hisses, no one — not even Brahma, Vishnu or Shiva — will be able to
protect you.’ Soon after, Hriday lost his job in the Kali temple because
of an indiscrete action and was forbidden to enter its compound.
Sri Ramakrishna was fully aware of Sarada Devi’s future. Referring
to her one day, he said to a woman disciple: `She is Sarasvati. She has
assumed a human body to impart wisdom to men; but she has hidden her
celestial beauty lest people, by looking at her, should befoul their minds
with sinful thoughts.’ The Master often reminded her of her future role.
He gave detailed instructions about awakening the spiritual power of her
future disciples.
Sri Sarada Devi’s happy days at Dakshineswar were over in April
1885. The Master, afflicted by a sore throat which bled, had to be shifted
to Shyampukur in Calcutta, for facility of treatment. Soon her presence was
needed at Shyampukur, especially to cook his meals. The Master’s illness
turned from bad to worse and had to be shifted to a more spacious place
at Cossipore in December 1885. Here too, Sarada Devi occupied a small room
on the ground floor, and was busy with various chores.
Here, at Cossipore, before her eyes, the Master laid the foundation
for the future monastic order, training his young disciples, in spite of the
excruciating pain he was suffering from. One day, looking earnestly at her,
he said: `Look here, won’t you do anything? Must this [pointing to his body]
do everything?’ But she protested, `What can I do? I am a mere woman.’ `No,
no,’ Sri Ramakrishna insisted, `you will have to do many things.’ On another
occasion he said to her: `Look at the people of Calcutta. They are like worms
squirming in darkness. You must bring light to them.’
The final day arrived. On 16 August 1886, at six minutes past one,
after midnight, Sri Ramakrishna thrice repeated in a clear voice the name
of Kali, his beloved Deity, and entered into a deep Samadhi from which the
soul did not again return to the body. Sarada Devi stood by the bedside
and cried like a bereaved child. She said as she wept: `Mother! O Kali!
What have I done that you have departed, leaving me alone in the world?’
But immediately she restrained herself, returned to her room, and fell
into a solemn silence.
The next day the Master’s body was cremated. In the evening, Sarada
Devi began to discard her ornaments, following the custom of Hindu widow.
As she was about to take off her bracelets, Sri Ramakrishna appeared before
her, looking as he did before he was stricken with cancer. Pressing her
hand, he said: `Am I dead, that you are acting like a widow? I have just
moved from one room to another.’ She did not take off the bracelets, and
wore them as long as she lived.
After the Master’s passing away, Holy Mother moved to Balram Bose’s
house, at his earnest invitation. In order to get back her inner peace, she
went on a pilgrimage to Vrindaban with a few devotees and disciples of the
Master. On her way, she visited Deoghar, Varanasi and Ayodhya. Even after
reaching Vrindaban, she often broke down with grief. She could not yet
reconcile herself to the absence of the Master.
In the temple of Radharaman (Krishna) at Vrindaban, Holy Mother
prayed fervently that she might not see other people`s blemishes. This prayer,
which was literally fulfilled, was only an outer expression of an inborn
charateristic of hers which made her an embodiment of compassion and
patience. Later in life, when she found people around her criticizing others,
she would mention her prayer at Vrindaban and say: `Formerly I too used to
notice others’ faults. Then I prayed to the Master and through his grace got
rid of this habit. It is in the very nature of man to see defects. You should
learn to appreciate virtues. Man is no doubt liable to err, but you must not
take notice. If you constantly find fault with others, you will see faults
alone.’ To Yogin-ma she said once, `Do not look at the faults of others lest
your eyes should become vitiated.’
Regarding an incident at Vrindaban, Holy Mother told, `In Madhavji’s
temple at Vrindaban somebody’s baby had soiled the floor. Everyone remarked
on it but made no move to clean up the place. When Golap [Golap-ma] noticed
this, she tore a strip from her fine cloth and cleaned the spot with it. The
other women said, `Since she is cleaning it up, it must have been her baby!’
I said to myself, `Listen to what they say, O Madhavji!’ Some also said, `No,
these are holy women, they have no children. They are doing it for the
convenience of others.’ ‘
It was at Vrindaban that Holy Mother had her first direct intimation
of her future mission. One day Sri Ramakrishna appeared before her and asked
her to give Swami Yogananda formal initiation. He even told her the mantra
with which she should initiate him. Holy Mother thought it was a freak of
her mind. She even felt embarassed to think that people might criticize her
action and say, `See, she has already started to make disciples.’ But the
vision was repeated on each of the two days following. On the third day she
said to the Master: `I dont even speak to Yogen. How can I initiate him?’
Sri Ramkrishna asked her to have Yogin-ma with her at the time of initiation.
Swami Yogananda also, in a vision, recieved a similar instruction from the
Master. At last the Mother gave him the initation and Swami Yogananda thus
became her first disciple.
At Vrindaban, she was often absorbed in divine ecstasy. From Vrindaban,
the party went to Hardwar. Here she consigned some of the Master’s hair and
nails to the Ganga. On her way back, she had a dip at the confluence of the
Ganga and the Yamuna at Allahabad. Here she deposited the remaining portions
of the Master’s hair.
At Bodh Gaya, Holy Mother went to see the monastery. Later, she remarked,
`It was filled with various articles, and the monks did not suffer for want
of funds. After seeing this, I often wept before the Master and prayed, `O
Lord, my children [ie the monastic disciples of Sri Ramakrishna] have no place
wherein to lay their heads. They have very little to eat. They trudge from
door to door for a morsel of food. May they have a place like this !’
Subsequently, the Belur Math was established through the grace of the Master.’
She returned to Calcutta in August 1887.
In early November 1888, Sri Sarada Devi went on a pilgrimage to
Puri. Here, she showed the utmost humility. When the priest suggested a
palanquin to carry her to the temple from her house, she said: `No, you
go ahead and show me the way. I shall follow you, walking behind like a
helpless beggar.’ She stayed in Puri for about two months.
Sri Ramakrishna had asked Sarada Devi at Cossipore to live at
Kamarpukur, and said: `Grow some greens, eat boiled rice and greens, and
repeat Hari’s name. Do not stretch out your hand to anyone even for a
penny. You will not lack simple food and clothes. If you hold your hand out
to anyone, remember, you will sell him you head also. If absolutely
necessary, you may beg your food, but never live in anyone else’s house.
The devotees may welcome you in their house with great respect and affection,
but never allow your own hut in Kamarpukur to fall into dispair.’ She
had to live at Kamarpukur in the same way as Sri Ramakrishna had told,
“on boiled rice and greens”.
Sometime in 1893, at Nilambar Babu’s house, Holy Mother performed
the Panchatapa, or `Austerity of Five Fires’. Accordingly, on the roof of
the house, four blazing fires of dried cowdung were lighted about six-feet
apart. The sun which shone brightly overhead was the fifth fire. Holy
Mother bathed in the Ganga, and entered the fire. She was required to sit
there surrounded by the five fires from sunrise to sunset. She went through
this ordeal for seven consecutive days. Holy Mother felt an inner peace,
but her fair complexion became dark. Yogin-ma also under went this austerity.
When an intimate disciple wanted to know the real reason for her going through
this kind of ordeal, she said: `My child, I went through it for the sake of
all of you. Can you practise austerities? This is why I had to do it.’
Swami Vivekananda, before sailing for America, asked her permission
for this great venture, and Holy Mother blessed him with the words: `Come
back safely after conquering the world. May the Goddess of Wisdom dwell on
your tongue.’ He did really `conquer’ the world and returned in 1897.
Holy Mother adored Jayrambati. She often said, “Janani Janmabhoomi
cha swargaadapi gariyasi” — “Mother and Motherland are greater than even
heaven”. Here she moved freely among the simple villagers whom she had
known from her birth. She also felt the need of looking after her brothers.
At Jayrambati, the chores of the household kept her busy. Her three brothers,
always quarelling over mundane matters, disturbed her very often. She lived
with her nephews and nieces. In fine, Holy Mother lived the life of a
householder. Few realised her total non-attachment to the world and her
relatives. Even Yogin-ma, one of her intimate companions, had some doubts.
But she was reassured by a vision of Sri Ramakrishna, who told her that
Holy Mother was as pure as the Ganga and that nothing could pollute her.
Constant friction raged between her three brothers. Each thried to
obtain their sister’s favour for purely selfish purposes. One morning
Holy Mother was seated on the porch of her house when suddenly Kalikumar
and Barada began to quarrel about a fence put up by Kalikumar. Soon they
were about to come to blows. Their sister tried her utmost to calm them
down, blaming both for the quarrel. After a while some of her disciples
intervened and persuaded the brothers to stop arguing. Still abusing each
other they went away. In an excited modd Holy Mother entered her own house.
All on a sudden she burst out into laughter and said: `What an illusion
Mahamaya has conjured up ! Here is this infinite world, and what one claims
as his possession will be left behind at death. Still men cannot understand
this simple truth.’
After the Master’s death, Holy Mother lost all interest in the world.
Life seemed insipid and meaningless, ans she wanted to give up the body. But
several revelations indicated to her that her body was to be preserved to
fulfil a special purpose. One day, at Jayrambati, she intensely felt the
emptiness of life and asked the Master why she should keep her bosy any
more. Suddenly in a vision, she saw a girl ten or twelve year old, dressed
in red cloth, moving about in front of her. Sri Ramakrishna appeared, pointing
to the girl and said: `Take her as a support and live. Many spiritual seekers
will come to you.’ This girl whom she later recognised in her niece Radharani,
became a strong chain to bind Holy Mother’s mind, always directed upward
and inward, to the relative world in order to carry on Sri Ramakrishna’s
unfinished mission. Regarding her attachment to Radhu, as she was called, Holy
Mother said: `This constant doting of mine on Radhu is a form of attachment.
But I can sever it even this moment by mere wish. I do not do so only because
of compassion. How can maya bind me?’
There was a village watchman named Ambika, whom Holy Mother had
addresses during her childhood as `Brother’. He was an untouchable. One
day, in later years, he said to her: `People call you a goddess, the
Divine Mother, and by other such names. I do not understand all this.’
Holy Mother: `You don’t have to understand. Just remember that you are
my brother Ambika and I am your sister Sarada.’
The artificial famines created by the British high-handed policies
left a large number of mulberry farmers without any means for livelyhood.
Many of them became robbers. Amjad was one of them. He built the wall for
Holy Mother’s new house. One day she invited him for a meal, which was
arranged on the porch of her house. An orthodox Hindu of those times, in
many respects treats a Moslem as untouchable and regards food or drink
touched by him as polluted. Nalini, Holy Mother’s niece, began to throw
the food at Amjad’s plate from a distance. Holy Mother noticed this and
said: `How can one enjoy food if it is offered with such scorn? Let me wait
on him properly.’ After he had finished his meal, Holy Mother cleaned the
place with her own hands. Nalini shrieked, `Aunt, you have lost your caste!’
`Keep quiet,’ the Mother scolded her. And she added, `As Sarat is my son,
exactly so is Amjad.’ By `Sarat’, she was refering to the great monk
Swami Saradananda, the author of the detailed biography of Sri Ramakrishna,
titled `Sri Ramakrishna — The Great Master’. To the Mother, all Her children
have equal right to Her love.
Holy Mother was always busy serving her children in several ways. In
the words of Swami Premananda (Baburam Mahraj): `Many people worship her
photograph. But in spite of her rheumatism she herself does not accept service
from others. How tirelessly she serves the visitors at Jayrambati, known or
unknown! She fetches water from the tank and even walks a mile to procure
milk and good vegetables. Often she washes their dishes after their meals. She
has set the example of how to lead an ideal life in the world. How non-attached
she is in the midst of her manifold tasks! And never forget that she is the
embodiment of the Divine Mother of the Universe.’
One day, not long after Sri Ramakrishna’s death, Holy Mother was
going to Jayrambati from Kamarpukur. Her nephew Shivram, who was a mere
boy at that time, accompanied her with her bundle. As they neared Jayrambati,
he thought of something and stopped. The Mother was surprised and asked him
to follow.
Shibu: `I shall move only if you tell me something.’
Mother: `What?’
Shibu: `Will you tell me who you are?’
Mother: `Who else am I? I am your aunt.’
Shibu: `Then you can go yourself. You have come near your home. I wont go.’
Mother: `Dont be silly. Who do you think I am? I am a human being, your aunt.’
Shibu: `Very good. Then why dont you go?’
Seeing Shibu still standing there, the Mother said: `People say I am Kali.’
Shibu: `Are you really Kali? Is it true?’
Mother: `Yes.’
Shibu was pleased and said: `Let us go, then.’
One day, before a disciple, Holy Mother referred to Sri Ramakrishna
as Bhagavan, God Himself. The disciple asked: `If the Master is God, then
what are you?’ `Who else am I?’ the Mother replied without any hesitation,
`I am Bhagavati, the Divine Mother of the Universe.’
A woman devotee asked her: `Why can’t we realise that you are the
Divine Mother?’ The Mother replied, `Can everybody recognise divinity? There
lay a big diamond at a bathing place. People thought it was an ordinary stone
and rubbed the soles of their feet against it to remove the dry skin. One
day a jeweller went there, saw the precious stone, and realised that it was
a valuable diamond.’
Swami Saradananda built a permanent house for Holy Mother in Calcutta.
This is the Udbodhan House, named after the Bengali monthly magazine conducted
by the Ramakrishna Math. It is appropriately called Mayerbati or “Mother’s
House”, where she spent the longest period of her life outside Jayrambati.
The ground floor was used for the publication of the magazine Udbodhan. Holy
Mother and her party used the first floor. Swami Saradananda at first used the
small room on the left entrance as his office, workroom, and bedroom. Later,
in the remodelled house, he slept on the first floor, in the east of the
shrine. The Swami stationed himself in his office as the Mother’s doorkeeper,
keeping close watch on everyone who entered the house.
One evening, when a disciple went to the Udbodhan, Holy Mother kindly
asked him to spread her small carpet on the floor and fetch her rosary. The
Mother soon became absorbed in meditation. Across the lane was an open space.
A few labourers lived there in their huts with their families. One of the
men began to beat a woman severely. Holy Mother could not proceed with her
meditation. Though she was extremely shy, and would not usually talk loud
enough to be heard by people on the ground floor, she now went to the porch
of the first floor, stood by the iron railing, and cried aloud in a tone of
sharp reprimand: `You rouge! Are you going to kill the woman outright? I am
afraid she is already dead!’ Hardly did the man looked at her when he became
still, like a snake before a charmer, and left the woman alone. The Mother’s
sympathy made the woman burst into loud sobs. Her only fault was that she had
not cooked the meal in time. Afterwards, the man wanted to make peace with her.
Chandra, a worker at the Udbodhan was fond of eating. It was the
occasion of Shivaratri, when devotees fast and keep vigil at night spending
their time in meditation, religious singing, and worship. The inmates of
Udbodhan, as was the custom, were fasting the whole day and night. In the
morning, someone had teased Chandra, asking him to observe the fast, too.
At first, he raised objections, but at last he was prevailed upon to go
without food along with the rest. In the evening, he went to the Mother’s
room to offer his salutations to her. The Mother looked at his pale and
hungry face and asked him what was the matter. In a sad voice, Chandra said
that he was compelled to go without food on account of the persuasion of the
inmates of the Udbodhan. At once, Holy Mother asked him to take food. When
he objected saying that in that case he would not derive the merit of fasting,
she said: `I will fast for you and you will derive the merit.’ Chandra beamed
with pleasure and at once ate to his heart’s content. And the Mother went
without food.
One day a senior Swami said to Chandra: `You always go to the Mother
for prasad. Can you ask her for something I am going to suggest?’
Chandra: `Surely.’
Swami: `Can you say to her, “Mother, I want liberation.” ?’
Chandra: `Surely I can. I will do it right away.’
Chandra went upstairs and found Holy Mother engaged in worship. Slowly he
entered the shrine room. But his body began to tremble. A little later
Holy Mother looked at him and asked: `What do you want?’ Chandra felt as if
someone was choking his voice. `Prasad’, he blurted out. The Mother
pointed out to him some food under the couch.
Once Holy Mother was about to leave for Jayrambati and said to a little
girl: `Darling, you have been visiting me a long time. Do you love me?’
`Yes, I love you very much.’
`How much?’
The girl stretched her arms as wide as she could and said: `That much.’ The
Mother asked: `Will you still love me when I am away at Jayrambati?’
`Yes, I will love you the same. I shall not forget you.’
`Let me tell you how to love all equally. Do not demand anything of
those you love. If you make demands, some will give you more and some less.
Thus your love will not be the same for all. You will not be able to love
all impartially.’
A disciple once asked: `How does one attain the knowledge of Brahman?
Should one practise it step by step or does it come all at once?’ The Mother
replied: `The path leading to Brahman is very difficult. It is quite natural
for a man to forget God. Therefore whenever the need arises, God becomes
incarnate on earth and shows the path by practising spiritual discipline
Himself. This time, too, God has shown the example of renunciation. But it
seems to me, my child, that the chief characteristic of the Master’s sadhana
was his renunciation. Has anyone ever seen such natural renunciation?
Renunciation is his great ornament….Today the human body is, tomorrow
it is not; even the shortest span of life is beset with pain and misery.
He who is able to renounce all for God’s sake is a living God.’
Regarding initiation Holy Mother said: `The power of the teacher
enters into the disciple, and the power of the disciple enters into the
teacher. That is why, when I initiate and accept the sins of the disciples,
I fall sick. It is extremly difficult to be a teacher. On the other hand,
by leading a virtuous life the disciple does good to the teacher.’ Initiation,
the Mother said more than once, had made her rheumatism chronic.
Holy Mother often had to put up with eccentricity. And what patience
she showed with these deranged people! One day a woman devotee while taking
leave of the Mother bit her big toe. The Mother cried aloud: `Goodness
gracious! What kind of devotion is this? If you want to touch my feet, why
not do so? Why this biting of toe?’ The woman said: `I want you to remember
me.’ `Indeed!’ the Mother replied, `I never saw such a novel way of making
me remember a devotee.’
One disciple found it impossible to control his mind and said to the
Mother with great anguish, `Mother, either remove my inner restlessness or
take back your mantra.’ Her eyes became filled with tears at the disciple’s
suffering and she said fervently, `All right, you will not have to repeat
the mantra any more.’ These words frightened him and he thought that his
relationship with her was severed once and for all. He said: `You have
taken away everything from me! What shall I do now? Does it mean that I
am going to hell ?’ Holy Mother said in an animated voice: `What do you
mean? You are my child; how can you go to hell? Those who are my children
are already free. Even Providence cannot send them to hell.’
No repentant sinner was ever deprived of her grace. She was incapable
of seeing others’ faults. One woman of a respectable family became morally
delinquent. Coming to realise her mistake, she went to the Udbodhan, stood
in front of the Mother’s room, and said to her: `Mother, what will happen to
me? I am not entitled even to enter this shrine room.’ Holy Mother came
forward, encircled the lady’s neck with her own arms, and said tenderly: `Come
in, my child, come inside the room. You have realised that you have sinned
and are repentant. Come in, I shall initiate you. Offer everything at the
feet of the Master. What is there to fear ?’
`When a pure soul performs japa,’ the Mother said, `he feels as if
the holy name bubbles up spontaneously from within himself. He does not
have to make an effort to repeat the name.’
A few of her statements regarding the efficacy of japa and meditation
are given below:
`As wind removes a cloud, so does the name of God disperses the
cloud of worldliness.’
`The mind will be steady of itself if the aspirants repeat God’s
name fifteen or twenty thousand times a day. I myself have experienced it.
Let them first practise; if they fail, then let them complain. One should
practise japa with devotion, but this they do not do. They will not do
anything; they only complain, saying, `Why don’t I succeed?’ ‘
`As you smell the fragrance of a flower while handling it or the smell
of sandalwood while rubbing it against a stone, so you obtain spiritual
awakening by constant thinking of God. If you become desireless you can
realise Him right now.’
Yogin-ma, one of the intimate companions of the Holy Mother, once
felt some doubt and said to herself, `Sri Ramakrishna was the embodiment of
renunciation, and Mother is engrossed in the world, preoccupied day and night
with the thought of her brothers, sisters-in-law and nephews and nieces.’
One day, soon after, she was seated on the bank of Ganga, meditating, when
Sri Ramakrishna appeared in a vision before her. The Master said: `Do you
see what is being carried by the water of the Ganga?’ Yogin-ma saw the corpse
of a new-born baby, smeared with blood, and with the placenta still attached
to it. She also saw that thousands of people were offering worship to the
holy water of the river. The Master said to Yogin-ma: `Can anything make the
Ganga impure? Regard her [meaning Holy Mother] in the same way. Never have any
doubt about her. Remember she is not different from this [meaning himself].’
A young man, who later came to be known as Padmabinode, had visited
Sri Ramakrishna and received his blessings. In the later life he became
addicted to alcohol. He knew Swami Saradananda intimately and addressed him
as `friend’. While returning home late at night he used to talk incoherently,
under the influence of drink. Often he called for his `friend’ while passing
the Udbodhan. But the residents of the house were instructed not to respond
for fear of disturbing Holy Mother’s sleep. One night, finding no one paying
attention to his call, he started singing in a plaintive voice:
Waken, Mother ! Throw open your door.
I cannot find my way through the dark;
My heart is afraid.
How often I have called out your name,
Yet kindly Mother,
How strangely you are acting today !
… … … …
Is it because I was lost in play
That you shun me now ?
Look on me kindly, and I shall not
Go playing again.
To whom can I run, leaving your side ?
Who but my Mother will bear the load
Of this wretched child ?
As Padmabinode sang in the street with all his soul, the shutters of
a window of the Mother’s room opened. He saw this and said with great
satisfaction: `Mother, so you have awakened. Have you heard your son’s
prayer ? Since you are up, please accept my salutation.’ He began to roll
on the ground and take its dust on his head. Again he sang:
Cherish my precious Mother Shyama
Tenderly within, O mind;
May you and I alone behold Her,
Letting no one else intrude.
Whith emphasis, he improvised a new line: `And surely not my “friend” ‘,
referring to Swami Saradananda. The next day Holy Mother asked about him
and was told his story. `Did you notice his firm conviction ?’ she remarked.
At least once more he saw Holy Mother thus. When the devotees complained
about the disturbance of her sleep, she replied: `I cannot contain myself
when he calls me in that way.’
In 1911, Holy Mother went on a pilgrimage to Rameshwaram. On the
way she visited Madras and Madurai. On her way back, she visited Madras
and Bangalore.
Rameshwaram was situated in the territory of the Raja of Ramnad,
a disciple of Swami Vivekananda, who referred to the Mother to his local
officials as the `guru of my guru, the Supreme Guru’. Arrangements were
made by the Raja for her comfort. Every day she worshipped Shiva in the
main temple and attended the evening service. One day while worshipping
the image, the Mother suddenly said: `I see it is just the same as when
I placed it here.’ When asked by the devotees what she meant, she replied:
`Never mind, I was absentminded and it was a slip of the tongue.’ It was
Sita, the Consort of Rama, who had installed the image at Rameshwaram.
After her return to Calcutta she talked to a disciple about her
reminiscences of Madras: `Many people visited me there. The women of those
parts are very educated. They asked me to deliver a lecture. I said to
them: “I do not know how to deliver lectures. If Gourdasi had come, she
would have been able to do so.” ‘
From Madras she went to Bangalore, where the Ramakrishna centre
was situated in a queit neighbourhood. When the Holy Mother was there,
the Ashrama was crowded with devotees. They sat silently watching her.
After a short while the Mother broke the silence and said to a young
swami who was seated near her: `What a pity I do not know their language!
They would feel peace of mind if I could say a few words.’ As her words
were translated to the devot4es in English, they said: `No, no. This
is very nice. Our hearts are filled with joy. There is no need of spoken
words.’
One evening Holy Mother and one or two companions climbed a
hillock at the back of the monastery to look at the sunset. As soon as
Swami Ramakrishnananda heard of this, he hurried to the place, prostrated
himself before her, and recited a hymn to Divine Mother addressing her as
Parvati. The Mother meditated there for a while at the request of the
monk in charge of the place. This hillock is now regarded by the devotees
of the Mother with great veneration.
In 1912, Holy Mother visited Benares. In Benaras she was impressed
by Chameli Puri, a very old monk. Golap-ma asked him who provides him with
his food. `Mother Durga,’ the holy man answered in a strong voice, `Who
else, do you think ?’ Holy Mother was delighted with his words and said
later: `The face of that old man — I cannot forget it; it is just like a
child’s.’ After visiting him Holy Mother had no desire to visit any other
holy man.
At Benares, one day Holy Mother was seated with Golap-ma and several
other companions, when a woman who had never before seen her came in and
wanted to show her respect. Her eyes first fell upon the dignified figure
of Golap-ma. As she moved towards her to take the dust of her feet, Golap-ma
at once pointed out Holy Mother. Now she approached the Mother, but the
latter, out of innocent mischief, indicated by her finger that Golap-ma
was the one she was looking for. Golap-ma again directed her attention to
Holy Mother, but the Mother again pointed at Golap-ma. Then Golap-ma said
to the stranger, `Can’t you distinguish a divine face from a human one ?’
The woman at a glance discovered the elusive grace and charm of the
Mother’s face.
During the Durga Puja festival of 1916, Holy Mother came to Belur
on the first day (Saptami) of the worship, and lived in the garden-house
north of the monastery. Nearby the monks were cutting vegetables for the
kitchen. At this the Mother remarked: `The boys, I see, can cut vegetables
well.’ And Swami Jagadananda, who was also engaged in the work, said with
a smile: `Our object is to please the Great Mother, be that through
spiritual practice or through cutting of vegetables.’ In a reminiscent
mood Holy Mother said one day: `Ah! How well I was at Belur! What a
peaceful place it is! Meditation came naturally. And that is why Naren
[Vivekananda] wanted to have a piece of land there.’
——————————————————————————
Extracts from the book : Sri Sarada Devi (A biography in pictures)
Advaita Ashrama, Calcutta (http://www.advaitaonline.com/).
======================================================================
Life of Sri Maa – 43
All that she expected from an aspirant was a longing to break the
bonds of the world and realise God. None was rejected who addressed her as
`Mother’. Many came heavily laden with worldly afflictions. Many also came
with yearning of soul to enjoy the bliss of God. She bestowed upon all her
guidance and blessing. She treated them with kindness, patience, and
forgiveness, and satisfied their demands. When disciples could not practise
prayer and meditation, she did it on their behalf. Willingly she suffered
physical pain as a result of taking upon herself the burden of their
iniquity. Hers was a love that sought no tangible return nor even a word
of gratitude. Often she told the disciples that she has assumed the
responsibility for them and would continue to guide them, here and hereafter,
till they attained liberation.
Sometimes, her divine nature was revealed indirectly. Once some
women visitors, finding her busy with her nephews and nieces, remarked:
`Mother, we see you are terribly entangled in maya.’ `What can I do ?’,
she replied, `I myself am Maya.’
From late 1919, Mother was suffering repeatedly from malaria. Everyday
she had a slight temperature. Her illness was diagnosed as `Kala-Azar’, a
virulent form of malaria, for which there was no treatment. She had become
weak and emaciated. During her last days, she withdrew her mind from all
those who were close to her. She did not want to see even Radhu, who was
so dear to her. Only Swami Saradananda and one or two others who were
devotees of the Master could approach her and serve her.
A woman devotee who had known Sri Ramakrishna came. As no one was
allowed to enter Holy Mother’s room, she stood at the door. when the Mother
turned on her side, she saw the devotee and signed her to come near. She
came in, saluted the Mother, and said as she wept, `Mother, what will happen
to us ?’ In a feeble voice Holy Mother said to her: `Why should you be
afraid ? You have seen the Master. What should frighten you ?’ Then she added
very slowly: `Let me tell you something. My child, if you want peace, then
do not look into anybody’s faults. Look into your own faults. Learn to make
the world your own. No one is a stranger, my child; the whole world is your
own.’ This was Holy Mother’s last message to humanity.
The end came on Tuesday, 21 July 1920.
Three shrines now stand as memorials to Holy Mother, all erected
by the loving care of her beloved child Swami Saradananda. One is Udbodhan,
where spent the last eleven years of her life. The second is the white
temple, stands on the bank of the Ganga at Belur Math, where her body was
consigned to fire. The third is at Jayrambati, on the site of her birth.
>From the top off this temple flutters a flag emblazonedd with the simple
word `Maa’, reminding her devotees, far and near, of her repeated assurance
that she would stand by them till their hour of liberation and recalling
to them her words of benediction: `I am the Mother of the virtuous, I am
the Mother of the wicked. Whenever you are in distress, say to yourself
“I have a mother”.’
-=-=-=-=-=-=-=-=-=-=-=-=-
yathaagnerdaahikaasaktii raamakrsne sthitaa hi yaa |
sarvavidyaasvaroopaam taam saaradaam pranamaamyaham ||
I salute Sarada Devi the embodiment of all knowledge, who
exists in Sri Ramakrishna as the burning power exists in fire.
—————— Jai Ramakrishna !! Jai Maa !! ———————–
——————————————————————————
Extracts from the book : Sri Sarada Devi (A biography in pictures)
Advaita Ashrama, Calcutta (http://www.advaitaonline.com/).