Come Unto Me

Come Unto Me

(Language was not a barrier in Holy Mother's spiritual ministry.)

Sorab Modi* related his reminiscences to Swami Niramayananda:

It was 1918. I was then a young man. My elder brother was a devotee of Sri Ramakrishna and from him I first heard about Sri Sarada Devi. My brother sent me from Bombay to Calcutta to meet Holy Mother. After arriving in Calcutta, I went to Baghbazar to see the Mother, who was then very ill. I had heard that no devotees were allowed to see her. I bowed down to Swami Saradananda and said: "I have come from Bombay to see the Mother and I want initiation from her." Observing my passionate appeal, his mind softened. He asked a monk to escort me to the Mother and asked me to seek blessings from her. After bowing down to the Mother, I expressed my desire for initiation. Out of compassion she immediately initiated me. Although she did not understand my language and I also did not know Bengali, we communicated well without any difficulty. The Mother spoke in Bengali and I answered in Hindi. While taking leave from her, I said, "Mother, I am going." The Mother said: "My son, don't say 'I am going,' rather say, 'I am coming.'" When the Mother's attendant translated her words to me into English, I was amazed. I was unaware of the Bengali custom that one should speak that way while leaving. However, I returned to Bombay with a sweet memory of the Mother. She was wonderful and beautiful.

Thus many years have passed and now I am an old man. I almost forgot the Mother all these years (as I was busy with the movie industry). Now I am waiting for the call from above and that call can come at any time. I have no attraction for this world anymore. Now the forgotten Mother is coming to my mind again and again. Now those words of hers - "My son, don't say 'I am going,' rather say, 'I am coming.'" - are ringing in my ears.Now I realize what was then inscrutable to me: I wanted to go away form the Mother but could not succeed. No one can go away from the Mother. Everyone will have to return to the Mother. This is the last realization of my life: I am coming to my Mother.

*Sorab Modi later  became a famous actor and director of Hindi films in Bombay

-Sri Sarada Devi and Her Divine Play, P.484

Saint Samartha Ramdas' "Manache Shlok": The qualities of a Hari-bhakta:

Saint Samartha Ramdas'  "Manache Shlok": The qualities of a Hari-bhakta:

Swami Samarth Ramdas (1608 - 1681) was a prolific Marathi saint poet, who spread the message of Rama-bhakti all across India during the 17th century. He was also a social reformer, and a nation builder who aroused the Hindus across northern and western India to set aside their selfishness and pettiness, and form a unified fighting force against the Turkic imperial powers of those days. Through his Harikatha discourses and his voluminous poetic works: "Dasbodh", "Atmaram", "Manache Shlok" and many more, Samarth did the groundwork for the armed revolution that the great Maratha king Chhatrapati Shivaji Maharaj, his sons Sambhajiraje and Rajaram Maharaj, and the latter's wife Maharani Tarabai, together would lead against the Turkic rulers both in the Deccan, as well as Delhi.

The "Manache-Shlok" is a collection of 205 hymns in nectarine Marathi, set to the "Bhujangapraya" meter, in which Ramdas Swami advices the human mind on maintaining a balance between worldly life and spirituality. Among them, this set of ten verses is particularly beautiful as it describes the attributes of a perfect devotee.

श्लोक/Shlokas:

मनीं लोचनीं श्रीहरी तोचि पाहे

जनीं जाणता भक्त होऊनी राहे

गुणीं प्रीती राखे क्रमू साधनाचा

जगीं धन्य तो दास सर्वोत्तमाचा ।।४७

He whose eyes desire to behold none, and whose mind is fixated upon none but the Form of Lord Hari, who lives among people as a realised, knowledgeable devotee, who has an intrinsic attachment towards relishing the various attributes (kalyana-gunas) of the Lord, and establishes His worship diligently, in all the world, know him to be the most fortunate servitor of the Lord Supreme.

सदा देवकाजीं झिजे देह ज्याचा

सदा रामनामें वदे नित्य वाचा

स्वधर्मेचि चाले सदा उत्तमाचा

जगीं धन्य तो दास सर्वोत्तमाचा ।।४८

He whose body strives in the service of the Lord, whose tongue continuously utters the Rama-Nama, who treads the path of dutifully performing his prescribed duties (swadharma) with perfection, in all the world, know him to be the most fortunate servitor of the Lord Supreme.

सदा बोलण्या सारिखे चालताहे

अनेकीं सदा एक देवासी पाहे

सगूणी भजे लेश नाही भ्रमाचा

जगीं धन्य तो दास सर्वोत्तमाचा ।।४९

He who does as he says, who visualises but One God in all of creation, who worships the saguna swaroopa (ie personal aspect) of God without getting bewildered in any way, in all the world, know him to be the most fortunate servitor of the Lord Supreme.

नसे अंतरी कामकारी विकारी

उदासीन जो तापसी ब्रह्मच्यारी

निवाला मनीं लेश नाही तमाचा

जगीं धन्य तो दास सर्वोत्तमाचा ।।५०

He who harbours no lust (which is the source of numerous other faults in human character) within, who stays detached, leads an austre life, and maintains celibacy, who has cleansed his heart of all negativity and has rid himself of the Tamasic (demoniac) tendencies, in all the world, know him to be the most fortunate servitor of the Lord Supreme.

मदे मच्छरे सांडिली स्वार्थबुद्धी

प्रपंचीक नाही जयातें उपाधी

सदा बोलणें नम्र वाचा सुवाचा

जगीं धन्य तो दास सर्वोत्तमाचा ।।५१

He who has shed pride, hate and selfishness, who is not afflicted by worldly desires, who always speaks soft, comforting words, in all the world, know him to be the most fortunate servitor of the Lord Supreme.

क्रमी वेळ जो तत्वचिंतानुवादें

न लिंपे कदा दंभ वादे विवादें

करी सूखसंवाद जो ऊगमाचा

जगीं धन्य तो दास सर्वोत्तमाचा ।।५२

He who spends his time contemplating upon the Supreme Truth, desists from falling into fruitless arguments and disputes to show off, and prefers joyous discussions about God the Origin of all, in the entire world, know him to be the most fortunate servitor of the Lord Supreme.

सदा आर्जवी प्रिय जो सर्व लोकीं

सदा सर्वदा सत्यवादी विवेकी

न बोले कदा मिथ्य वाचा त्रिवाचा

जगी धन्य तो दास सर्वोत्तमाचा ।।५३

He who by his sublime conduct becomes dear to one and all, who is ever honest and discerns between the appropriate and inappropriate, who never utters an untruth nor gives contradictory statements, in all the world, know him to be the most fortunate servitor of the Lord Supreme.

सदा सेवी आरण्य तारुण्यकाळी

मिळेना कदा कल्पनेचेनि मेळीं

चळेना मनीं निश्चयो दृढ ज्याचा

जगीं धन्य तो दास सर्वोत्तमाचा ।।५४

He who seeks solace in the solitude of the forests right during his youth instead of getting entangled in worldly desires, whose mind remains fixated on God without distraction, in all the world, know him to be the most fortunate servitor of the Lord Supreme.

नसे मानसीं नष्ट आशा दुराशा

वसे अंतरी प्रेमपाशा पिपाशा

ऋणी देव हा भक्तिभावे जयाचा

जगीं धन्य तो दास सर्वोत्तमाचा ।।५५

He whose heart is never afflicted by evil desires or ill-will, but harbours love for all and a yearning for the Divine, practices devotion in a manner that obligates God Himself towards him, in all the world, know him to be the most fortunate servitor of the Lord Supreme.

दिनाचा दयाळु मनाचा मवाळु

स्नेहाळु कृपाळु जनीं दास पाळू

तया अंतरी क्रोध संताप कैंचा

जगीं धन्य तो दास सर्वोत्तमाचा ।।५६

He who is compassionate towards the needy, whose heart is tender, who is affectionate, merciful, and seeks only the welfare of all, including those who serve him, how can vices like anger and rage ever enter his mind? For in all the world, know him to be the most fortunate servitor of the Lord Supreme.

धैर्य और प्रेम

बहुत समय पहले की बात है , एक वृद्ध सन्यासी हिमालय की पहाड़ियों में कहीं रहता था. वह बड़ा ज्ञानी था और उसकी बुद्धिमत्ता की ख्याति दूर -दूर तक फैली थी. एक दिन एक औरत उसके पास पहुंची और अपना दुखड़ा रोने लगी , ” बाबा, मेरा पति मुझसे बहुत प्रेम करता था , लेकिन वह जबसे युद्ध से लौटा है ठीक से बात तक नहीं करता .”

” युद्ध लोगों के साथ ऐसा ही करता है.” , सन्यासी बोला.

” लोग कहते हैं कि आपकी दी हुई जड़ी-बूटी इंसान में फिर से प्रेम उत्पन्न कर सकती है , कृपया आप मुझे वो जड़ी-बूटी दे दें.” , महिला ने विनती की.

सन्यासी ने कुछ सोचा और फिर बोला ,” देवी मैं तुम्हे वह जड़ी-बूटी ज़रूर दे देता लेकिन उसे बनाने के लिए एक ऐसी चीज चाहिए जो मेरे पास नहीं है .”

” आपको क्या चाहिए मुझे बताइए मैं लेकर आउंगी .”, महिला बोली.

” मुझे बाघ की मूंछ का एक बाल चाहिए .”, सन्यासी बोला.

अगले ही दिन महिला बाघ की तलाश में जंगल में निकल पड़ी , बहुत खोजने के बाद उसे नदी के किनारे एक बाघ दिखा , बाघ उसे देखते ही दहाड़ा , महिला सहम गयी और तेजी से वापस चली गयी.

अगले कुछ दिनों तक यही हुआ , महिला हिम्मत कर के उस बाघ के पास पहुँचती और डर कर वापस चली जाती. महीना बीतते-बीतते बाघ को महिला की मौजूदगी की आदत पड़ गयी, और अब वह उसे देख कर सामान्य ही रहता. अब तो महिला बाघ के लिए मांस भी लाने लगी , और बाघ बड़े चाव से उसे खाता. उनकी दोस्ती बढ़ने लगी और अब महिला बाघ को थपथपाने भी लगी. और देखते देखते एक दिन वो भी आ गया जब उसने हिम्मत दिखाते हुए बाघ की मूंछ का एक बाल भी निकाल लिया.

फिर क्या था , वह बिना देरी किये सन्यासी के पास पहुंची , और बोली

” मैं बाल ले आई बाबा .”

“बहुत अच्छे .” और ऐसा कहते हुए सन्यासी ने बाल को जलती हुई आग में फ़ेंक दिया

 

” अरे ये क्या बाबा , आप नहीं जानते इस बाल को लाने के लिए मैंने कितने प्रयत्न किये और आपने इसे जला दिया ……अब मेरी जड़ी-बूटी कैसे बनेगी ?” महिला घबराते हुए बोली.

” अब तुम्हे  किसी जड़ी-बूटी की ज़रुरत नहीं है .” सन्यासी बोला . ” जरा सोचो , तुमने बाघ को किस तरह अपने वश में किया….जब एक हिंसक पशु को धैर्य और प्रेम से जीता जा सकता है तो क्या एक इंसान को नहीं ? जाओ जिस तरह तुमने बाघ को अपना मित्र बना लिया उसी तरह अपने पति के अन्दर प्रेम भाव जागृत करो.”

महिला सन्यासी की बात समझ गयी , अब उसे उसकी जड़ी-बूटी मिल चुकी थी.

                  Jai Gurudev

THE TWO KINDS OF EGO

"I said to Keshab Sen that he would not be able to realize God without renouncing the ego. He said, 'Sir, in that case I  should  not  be  able  to  keep  my  organization  together.'  Thereupon  I  said  to  him:  'I  am  asking  you  to give up the "unripe ego", the "wicked ego". But there is no harm in the "ripe ego", the "child ego", the "servant  ego",  the  "ego  of  Knowledge".' "The worldly man's ego, the 'ignorant ego', the 'unripe ego', is like a thick stick. It divides, as it were, the water of the Ocean of Satchidananda. But the 'servant ego', the 'child ego', the 'ego of Knowledge', is like a line on the  water.  One clearly  sees that  there is  only  one  expanse  of water. The dividing line makes it appear that  the  water  has  two  parts,  but  one  clearly  sees  that  in  reality  there  is  only  one  expanse  of  water. "Sankaracharya kept the 'ego of Knowledge' in order to teach  people.  God  keeps  in  many  people  the  'ego  of  a Jnāni' or the 'ego of a bhakta' even after they have attained Brahmajnana. Hanuman, after realizing God in both His Personal and His Impersonal aspect, cherished toward God the attitude of a servant, a devotee.

He said  to  Rāma:  'O  Rāma, sometimes I think that You are the whole and  I  am  a  part  of  You.  Sometimes  I  think that You are the Master and I am Your servant. And sometimes, Rāma, when I contemplate the Absolute, I see  that  I  am  You  and  You  are  I.'

"Yaśoda became grief-stricken at being separated from Krishna, and called on Radha. Radha saw Yaśoda's suffering and revealed herself to her as the divine Śakti, which was her real nature.

 She said to Yaśoda: 'Krishna  is  Chidatma,  Absolute  Consciousness,  and  I  am  ChitŚakti, the Primal  Power.  Ask  a  boon  of  Me:  Yaśoda said: 'I don't want Brahmajnana. Please grant me only this: that I may see the form of Gopala in my meditation; that  I  may  always  have  the  company  of  Krishna's  devotees;  that  I  may  always  serve  the  devotees of  God;  that  I  may  always  chant  God's  name  and  glories.' "Once the gopis felt a great desire to  see  the  forms  of  the  Lord.  So  Krishna  asked  them  to  dive  into  the  water of the Jamuna. No  sooner  did they  dive into the water  than they all arrived at Vaikuntha. There they saw the form  of the Lord  endowed  with His  six celestial splendours.  But they did not like it.

They said to Krishna: 'We want  to  see  Gopala  and  serve  Him.  Please  grant  us that  boon  alone.  We  don't  want  anything  else.' "Before His departure for Mathura, Krishna wanted  to  give  the  Knowledge  of  Brahman  to  the  gopis.

 He  said  to them:  'I dwell both  inside  and outside all beings.  Why  should you see  only one form of Mine?' The gopis cried in  chorus:  'O  Krishna,  do  You  want  to  go  away  from  us?  Is  that  why  You  are  instructing  us in  Brahmajnana?' "Do  you  know  the  attitude  of  the  gopis?  It  is  this:  'We  are  Radha's  and  Radha  is  ours.'  

" A  DEVOTEE:  "Does  this  'I'  of  the  devotee  never  disappear  altogether?"

MASTER: "Yes, it disappears at times. Then one attains the Knowledge of Brahman and goes into samādhi. I too  lose  it,  but  not  for  all  the  time.  In  the  musical  scale  there  are  seven  notes:  sa,  re,  ga,  ma,  pa,  dha,  and  ni. But  one  cannot keep one's  voice  on 'ni' a long time. One  must  bring it down again  to the lower notes. I pray to the Divine Mother, 'Mother, do not give  me  Brahmajnana.'  Formerly  believers  in  God with  form  used  to  visit me a great deal. Then the modern Brahmajnanis began to arrive. During that period I used to remain unconscious in samādhi most of the time. Whenever I regained consciousness, I would say to the Divine Mother,  'O  Mother,  please  don't  give  me  Brahmajnana.'"

THE GOSPEL OF SRI RAMAKRISHNA

Let things shape themselves as He wills

A still greater difficulty which the Holy Mother faced at this time was the utter poverty and loneliness in which she was, as it were, condemned to live. Towards the end of his life, Sri Ramakrishna had said to her, After my time you go to Kamar¬pukur, live upon whatever you get—be it mere boiled rice and greens—and spend your time in repeating the name of Hari.” These words came to be fulfilled to the very letter during this period of the Holy Mother’s life. She had no cash in hand. She had to take a spade and dig the earth in order to cultivate some greens to go with her daily food. Until these were fit for use, she made rice out of the paddy in the granary, offered it to the Master, and partook of it herself without any condiments. She did not have even a few pice for purchasing salt, an article which is not ordinarily denied even to the poorest of the poor.

Being ever resigned to the divine will, she never spoke of her wretched condition to anyone, not even to her own mother. On hearing of her return to Kamarpukur, Syamasundari Devi had asked her to come to Jayrambati. So she went there one day to meet her mother. Syamasundari Devi wept to see her dressed almost like a beggar woman. She asked her repeatedly to stay with her at Jayrambati, but the Holy Mother would not agree to it, nor disclose the miserable condition of her life. She only said, “ I am now going back to Kamarpukur. Let things shape themselves as He wills.”

(Sri Sarada Devi- The Holy Mother, Her Teachings and Conversations by Swami Tapasyananda)

Whatever I do is according to God’s will

One day in Dakshineswar we had a long discussion with Swami Niranjanananda, a friend of ours, about whether human beings have free will; then we went to the Master for the definitive answer. The Master listened to us debate for a while and was amused. He then said seriously: “Is there any free will for anyone? 

Everything is happening and will happen eternally by God’s will. People understand this eventually. Let me give you an example: Here is a cow tied to a post with a long tether. She can walk one cubit from the post or up to the whole length of the tether. A person ties a cow with the intention of allowing her to lie down, stand, or move around as she likes within that area. Man’s free will is also like that. God has given some power to human beings and has also given them the freedom to use it as they wish. That is why people think they are free. But the rope is still fastened to the post. Let me tell you, if anyone intently prays to God, He can move that person to another place with the same stake, or extend the rope’s length, or even take the tether away completely”. 

At this, we asked: “Sir, is it not then in human hands to practise spiritual disciplines? A person might simply say: “Whatever I do is according to God’s will””. 

The Master replied: “What good does it do to say that? One may say: "There is no thorn, no pricking; but one still cries out when one’s hand is pricked by a thorn. If practising spiritual disciplines were at one’s discretion, everyone would practise them. Why don’t they do it? If you don’t properly use the power God has given to you, He won’t give you more. That is why one needs self-effort or perseverance. Look, everyone has to make some effort. Only then can one attain God’s grace. When one makes the effort, by God’s grace ten lifetimes of suffering are finished in one lifetime. But one must make some effort, even while depending on Him”. 

Bhagavan Sri Ramakrishna

(Swami Saradananda "Sri Ramakrishna and His Divine Play", translated by Swami Chetanananda, V2, Introduction, pp. 150-1)

Master's ravenous appetite

The Master said: "I was seized with a ravenous appetite, that no amount of food could satisfy. No sooner had I eaten something than I would feel hungry again. Day and night my mind was possessed by one thought alone: what to eat. I pondered: "What kind of disease is this?" When I described it to the Brahmani, she replied: "My son, don’t worry. The scriptures explain, that those, who advance on the path of spirituality, pass through such abnormal states. Wait, I shall cure it". She asked Mathur to supply various kinds of food - from flattened rice and sugar-coated parched rice to sandesh, rasagolla, luchi, and other delicacies - and stack it all in a room. She then told me: "My son, stay in this room day and night and eat whenever and whatever you like". I remained in that room and walked around, touching different foods. Every now and then I would taste one item or another, according to my fancy. In this way three days passed, that strange hunger and desire for food left me, and I was relieved”.

We have heard that such inordinate hunger appears before the mind of an aspirant has become absorbed and settled naturally in yoga or God, and sometimes after that. We ourselves were amazed, when we witnessed this phenomenon in later days. ... We did see that, when he was in an ecstatic mood, he would eat four or more times his normal quantity of food without experiencing any stomach trouble. 

(Once, when the Master was staying in Kamarpukur), the neighbours crowded together to see him and to hear him talk on spiritual matters. ... At about 9:00 p.m., the visitors left for their homes. The Master had been having stomach trouble for a few days, so at night he was taking only sago water or barley water. That night he had milk and barley and went to bed. The women of the household … were about to go to bed after finishing their other work. Suddenly the Master opened his door and emerged in an ecstatic mood. Addressing Ramlal’s mother and the others, he said: "Are you all going to bed? How can you go to bed without giving me any food?” "My goodness!” - Ramlal’s mother replied: "What do you mean? You’ve just finished your meal!” 

The Master said: "When did I eat? I’ve just come from Dakshineswar. When did you feed me?” The women looked at one another in amazement. They realized that the Master's ecstacy was making him say this. … Ramlal’s mother could find no solution, and told him timidly: "Look, there is no cooked food at home except for some puffed rice. Why don’t you eat that? It won’t upset your stomach”. She then brought a big plate of puffed rice and placed it in front of the Master. He turned his face away like a petulant boy and said: "I won’t eat just puffed rice”. She tried to persuade him, ... but who would listen to that? At last Ramlal was sent to a sweets shop. He called loudly to wake up the shopkeeper, and bought two pounds of sweets. … The Master then happily sat down to eat and finished everything. … Amazingly the Master’s health was fine the next day; he was not sick at all because of what he had eaten the night before. 

Similar situations would sometimes occur in Dakshineswar. One midnight the Master got up, called Ramlal, and said: "I’m very hungry. Find some food for me”. … When Ramlal searched, he found nothing. So he went to the Nahabat and informed the Holy Mother and other women devotees. They hurriedly made a fire with hay and wood and cooked about two pounds of farina pudding. A woman devotee carried it to the Master in a big stone bowl. Entering the room, she saw a dim oil lamp flickering in the corner. The Master was pacing in an ecstatic mood, and Ramlal was seated nearby. In that calm and silent night, she was startled to see the Master’s solemn and luminous face, and his unclothed god-intoxicated form. ... Her heart was filled with joy as she watched the Master pace majestically, moving blissfully and without motive, his mind one-pointed. It seemed to her that the Master’s body had become much larger, as if he were not a person of this world! A god had taken human form, descending from Heaven to this earth full of misery prompted by his compassionate heart. … This was not the same Master, whom she saw all the time. She shivered with an indescribable awe as she drew near him.

Ramlal had already brought a seat for the Master, and the woman devotee put the bowl of farina in front of it. The Master sat down and, still in an ecstatic mood, gradually consumed all of it. Did the Master know what was in that woman’s mind? Who can say? While eating, he noticed that she was silently watching him. He asked her: "Well, can you tell me who is eating - myself, or someone else?” The woman devotee replied: "It seems to me that there is someone else inside you, who is eating”. The Master was pleased to hear this and said with a smile: "You are right”. 

(Swami Saradananda "Sri Ramakrishna and His Divine Play", translated by Swami Chetanananda, V4, Ch.1, Story of Vaishnavcharan and Gauri, pp. 551-5)

Raise the hood and hiss but don’t bite

Narendra: “Should we hold our peace, if evil men come to offend us or actually do so?”

Master: “A man living in society, especially as a citizen and a house-holder, should make a show of resisting evil for the sake of self-defence. At the same time care should be taken to avoid paying back evil for evil. …

“Raise the hood and hiss”, but don’t “bite”. There is no harm in “hissing” at bad men, your enemies. Keep them off by showing that you are ready to give tit for tat — that you know how to resist evil. Only one must take care not to pour one’s venom into the blood of one’s enemy. Resist not evil by doing evil in return. All that you may do is to make a show of resistance with a view to self-defence”.

A Disciple: "Sir, why are there bad men in God’s world? Why is there Evil in this world?”

Master: “In God’s Creation diversity is the universal rule. There must be evil as well as good. Again, there are various kinds of objects — animals, plants, minerals. Amongst animals again, there are some, which are gentle and inoffensive, and others, which, like the tiger, are ferocious and live upon other animals. Some trees bring forth good fruits, sweet as nectar, while others bring forth poisonous fruits, which cause death. Likewise there are good men and bad men, holy men and those, who are sinful. Some, again, are just and devout and others are attached to the world”.

Bhagavan Sri Ramakrishna

(“The Condensed Gospel of Sri Ramakrishna”: M.’s own English Version, “Sri Ramakrishna at Dakshineswar”, Ch. III, pp. 40-3)

Wedding of Meenakshi - The significance and spiritual symbolism

This is the famous painting depicting the wedding of Meenakshi.  The special thing about this depiction is that all the three major Divinities of Hinduism - viz. Shiva, Shakti and Vishnu are shown together. Not just together, but in an equal manner, unlike in many other depictions where one is shown worshipping the other, aimed at hinting the supremacy of one deity over the other. 

As per the Purana, Shakti is getting married to Shiva, and Her brother Vishnu is doing the 'Kanya Daan'. All this happens as part of the Divine Leela in Madurai. Going by the Puranic lore, it shows the "relationship" of the three deities. But going by the Tattva (philosophical essence), it shows the Oneness of the three deities. 

सर्व-मङ्गल-माङ्गल्ये शिवे सर्वार्थ-साधिके ।

शरण्ये त्र्यम्बके गौरी नारायणी नमोस्तुते ॥

sarva-maṅgala-māṅgalye śive sarvārtha-sādhike ।

śaraṇye tryambake gaurī nārāyaṇī namostute ॥

In this most popular hymn, Shakti is referred as śivā in the first line and nārāyaṇī in the second line, marking the Shiva-Vishnu oneness.

ardhanārīśvara and  harihara are well-known two-in-one forms of 

Shiva-Shakti and Shiva-Vishnu respectively. Even these two different forms ultimately point to the Oneness as per the symbolism in many Puranas and the hymns of sages, as in the above Shloka. 

The divine forms (divya svarūpa) of "composite" Hindu deities are beautiful. They express both the diversity and the oneness of the Divine directly and explicitly and hence become cherished icons (mūrti) for contemplation (dhyāna) and worship (upāsana). 

In practical terms, such depictions aim at bringing harmony and friendship among the Shaiva, Vaishnava, Shakta theological sects that tend to get to extremist positions "denying" the other deities at times.  These depictions, through their very symbolism restore the balance and point out that all the deities are nothing but manifestations of Brahman, The #Absolute which is Sat-Chit-Ananda. In a sense, this is the theology of #Advaita. 

 #Meenakshi Kalyanam, the grand festive celebration of Meenakshi's  wedding in the world renowned holy temple at #Madurai.

Sudarshana Chakra

According to another popular belief, during the Dwapara Yuga, Lord Krishna, the eighth incarnation of Vishnu, is said to have acquired the Sudarshan Chakra from the fire God, Agni. When Sage Parashurama came to know this, he taught Krishna everything about the mastery of the weapon.

According to one popular belief, Lord Krishna procured the Sudarshan Chakra from the deities, the Devatamandal.

Some Illustrations about the use of Sudarshan Chakra

Many prestigious Hindu Scriptures such as the Vedas and even the Puranas have descriptions relating to the use of the Sudarshan Chakra. It is mainly described as a vital weapon for protecting law and order in the Universe and for abolishing the evil forces.

The Sudarshan Chakra was used many times by Lord Vishnu and even by Krishna.

It was used to cut the spiritual mountain of Mandrachal Parvat at the time of Samudra Manthan.

The Sudarshan Chakra was used by Lord Vishnu to separate the body of Sati into pieces and make it fall on the earth. Lord Shiva was carrying the body of Sati who had given her life by casting herself in a Yagna organized by her father, Daksha.

Lord Shiva was in immense sorrow and was not willing to leave the body of Sati for cremation. Lord Vishnu used the Sudarshan Chakra and cut the body parts of Goddess Sati. The places where these 51 body parts of Sati fell came to be recognized as “Shakti Peethas.”

There were instances when Lord Krishna used the Sudarshan Chakra. Lord Krishna used the Sudarshan Chakra to kill Shishupal after he had committed a hundred sins.

Lord Krishna also used the Sudarshan Chakra to create an illusion of sunset at Kurukshetra that helped Arjun to kill Jaydrath. It is also believed that when Lord Krishna raised the Govardhan Mountain, he held the Sudarshan Chakra below it.

Sudarshan Mantra 

Aum Sudarshanya vidhmahi Maha Jwalaya Dhimahi 

Tanno chakra Prachodayat

Garuda, the Mighty Eagle

Garuda, the Mighty Eagle

Garuda is a large, mythical Eagle, which appears prominently in Hinduism.

Garuda was said to be the king of birds, and the Vahana of Lord Vishnu. Garuda was immensely powerful, and was so huge that he could even block the sun. He resembled a bird with the head, wings, talons and beak of an eagle and the body of a man. Garuda was the eternal enemies of the nagas, or serpents, and used to kill them and eat them. Garuda’s image is often used as a charm to protect a person from snakes or snake bites, as it was thought that snakes were afraid of him, and did not harm his devotees. Garudi Vidya is a hymn used to cure all kinds of snake poison and remove all evil from this world.

He is known by various names, like Chirada, Gaganeshvara, Kamayusha, Kashyapi, among others. There is an Upanishad in his name, the Garudopanishad, and a Purana, the Garuda Purana is sang in his devotion. The earliest mention of Garuda is in the Vedas, by the name Syena. It is written that the mighty bird was responsible for bringing nectar to earth from heaven.

One of the five faces of Panchmukhi Hanuman is that of Garuda’s, which points towards the west. He is known to have powers that can heal any kind of poison from a person’s body. Garuda wears the serpent Adisesha on his left toenail and Gulika on his right cerebral vortex. His sacred thread is formed by the great snake Vasuki. The belt of his hip is formed by the dreaded cobra Takshaka. He wears Karkotaka as a necklace around his neck.

The snakes Padma and Mahapadma are his earrings. He wears the snake Shankachuda in his divine hair. He is often accompanied by his two wives, Rudra and Sukrithi. These are all mentioned in Vedanta Desika’s Garuda Panchashath. Garuda also represents the five Vayu in us, prana, apana, vyana, udana and samana by the five forms that he takes of Satya, Suparna, Garuda, Tarkshya, and Vihageshwara.

Garuda, being the eternal devotee of Lord Vishnu, plays a major role in the Dwapar Yuga when Lord Krishna, Vishnu’s Avatar, and Satyabhama ride on Garuda to kill Narakasura.

Sri Ganesh - Lord of the Muladhara Chakra

Tradition describes thirty-two images of Ganesha. He may appear seated in the attitude of royal ease, standing, or in a dancing pose. He may have four, six, eight, or more arms and several heads; his hands may hold a variety of symbolic objects:  his broken tusk, a conch shell, a bowl of sweet cakes (modaka), fruits, red or yellow flowers, books, writing implements, and weapons.

Commonly he wields a noose, symbolic of his gentle restraint of the mind, and an elephant goad, his "fierce" weapon, used to remove obstacles from his devotees' path and to drive them in the right direction. The vitarka mudra, or hand gesture of teaching, with the thumb and index finger forming a circle, is associated with Ganesha. He also typically has one hand raised, palm outward, in a reassuring gesture (varadahasta mudra) meaning "Don't worry."

Patron of literature, Ganesha is a scribe who helped put the Mahabharata, India's massive oral epic, into writing. The act of writing is a threshold activity, and Ganesha removes the obstacles involved in the transmission from thought or speech into a written medium.

He is lord of the muladhara chakra, the subtle energy center at the base of the spine, the seat of instinct, memory, and will. In this chakra the kundalini power, envisioned as a coiled serpent, lies dormant until it is awakened and rises upward to the sahasrara or crown chakra, producing enlightened consciousness.

Although he is said to be celibate, Ganesha is often depicted with two consorts, Buddhi (discriminating wisdom) and Siddhi (success, fulfillment, attainment), which are aspects of his being, his shaktis or powers.

Each part of Ganesha's body is symbolic. The sacred syllable OM written in Sanskrit resembles a profile of Ganesha's head with its curved trunk; hence his trunk is a symbol of the sound from which the world was created. With his large ears Ganesha hears the prayers of all; yet he does not always give his true devotees what they ask for, but gives them what they need for their spiritual progress.

His huge potbelly and insatiable appetite for food demonstrate the abundance of his life-giving energy. Ganesha is extraordinarily fond of modaka, sweet balls made of rice or wheat flour, symbolizing the immortality-bestowing, bliss-giving nectar at the crown chakra. His belly is like the vast expanse of space, holding countless modakas, or human souls. 

Jai Shri Ganesha 

Hanuman Jayanti Spl: WHAT IDEAL SHOULD WE FOLLOW?

Hanuman Jayanti Spl: WHAT IDEAL SHOULD WE FOLLOW?

Once, during his stay at Belur Math because of ill health, Swamiji was taking a walk.

He would make it a point to go out for a walk in the mornings and evenings. He came across a disciple who inquired about his health and sought his guidance. As the conversation progressed, the disciple asked, "What ideal should we follow now?"

Swamiji Replied:

"You have now to make the character of Mahavira* your ideal.  See how at the command of Ramachandra he crossed the ocean. He had no care for life or death! He was a perfect master of his senses and wonderfully sagacious. You have now to build your life on this great ideal of personal service. Through that, all other ideals will gradually manifest in life. Obedience to the Guru without questioning, and strict observance of Brahmacharya–this is the secret of success. As on the one hand, Hanuman represents the ideal of service, so on the other hand he represents leonine courage, striking the whole world with awe. He has not the least hesitation in sacrificing his life for the good of Rama. A supreme indifference to everything except the service of Rama, even to the attainment of the status of Brahma and Shiva, the great World - gods! Only the carrying out of Shri Rama's best is the one vow of this life! Such whole-hearted devotion is wanted...."

"In everything, the austere spirit of heroic manhood is to be revived. In following such an ideal lies the good of the people and the country. If you can build your character after such an ideal, then a thousand others will follow. But take care that you do not swerve an inch from the ideal. Never lose heart."

( * Mahavira is one of the names of Lord Hanuman)

Source: The Complete Works of Swami Vivekananda, Volume 7

Divine Mother and Sri Ramakrishna

Divine Mother and Sri Ramakrishna 

6 November 1885

It is the dark night of the new moon. At seven o'clock the devotees make arrangements for the worship of Kali in Sri Ramakrishna's room on the second floor. Flowers, sandal-paste, vilwa-leaves, red hibiscus, rice pudding, and various sweets and other articles of worship are placed in front of the Master. The devotees are sitting around him. There are present, among others, Sarat, Sashi, Ram, Girish, Chunilal, M., Rakhal, Niranjan, and the younger Naren. 

Sri Ramakrishna asks a devotee to bring some incense. A few minutes later he offers all the articles to the Divine Mother. M. is seated close to him. Looking at M., he says to the devotees, "Meditate a little." The devotees close their eyes. 

Presently Girish offers a garland of flowers at Sri Ramakrishna's feet. M. offers flowers and sandal-paste. Rakhal, Ram, and other devotees follow him. 

Niranjan offers a flower at Sri Ramakrishna's feet, crying:  "Brahmamayi! Brahmamayi!" and prostrates himself before him, touching the Master's feet with his head. The devotees cry out, "Jai Ma!", "Hail to the Mother!"

In the twinkling of an eye Sri Ramakrishna goes into deep samadhi. An amazing transformation takes place in the Master before the very eyes of the devotees. His face shines with heavenly light. His two hands are raised in the posture of granting boons and giving assurance to the devotees; it is the posture one sees in images of the Divine Mother. His body is motionless; he has no consciousness of the outer world. He sits facing the north. Is the Divine Mother of the Universe manifesting Herself through his person? Speechless with wonder, the devotees look intently at Sri Ramakrishna, who appears to them the embodiment of the Divine Mother Herself.

How to live in a family?

How to live in a family?

Mother used to say: “Whatever you may do, you have, as a matter of fact, to give everybody due attention and consult his (or her) opinion. You have to grant a little freedom and watch from a distance so that nothing may go very wrong. Thus, for instance, while I am sending these presents to Radhu’s house, I take counsel from Nalini also. The relation between her and my youngest sister-in-law is that of the snake and the mongoose – the one does not see anything good in the other; and the other does not so much as tread on former’s shadow. But when I make Nalini my guide and say: “See, Nalini, what things you would like to send to Radhu’s house? Select from these and tell me”, then she says with regard to the list I make: “How can these things suffice, aunt? Howsoever they may deal with you – and as for Radhu, she is as good as mad, having no sense at all – you have surely some dignity; why should you be so illiberal? You do just as it befits you”. She speaks thus and makes the list longer. I, too, laugh inwardly. If I should send the present there without letting her know, the two will at once begin to fight a battle of Kurukshetra over the matter. Mind you, one has to give some freedom to each and lower oneself a little. When dealing with these conceited persons, I have to study their moods and move very cautiously; and yet they fall out now and then – as though it’s their nature! How can I help that?! I think to myself: “It’s His world, He is taking care of it”.

(“Photographs of Sri Ramakrishna – Sarada Devi”, RKMath Chennai, p. 86)

मारवाड़ (राजस्थान) का घुड़ला पर्व

मारवाड़ (राजस्थान) का घुड़ला पर्व

*********************************

राजस्थान के मारवाड़ क्षेत्र में होली के बाद एक पर्व मनाया जाता है जिसे "घुड़ला पर्व" कहते है. इसमें कुँवारी लडकियाँ अपने सर पर एक छेददार मटका उठाकर, उसके अंदर दीपक जलाकर गांव और मौहल्ले में घूमती है और साथ में "घर घर घुड़लो, घुमेला जी घुमेला" गीत गाती है. इस पर्व को मनाने वाले लोगों तक को नहीं पता है कि इसे क्यों मनाते है.

आगरा में जालिम और अय्यास राजा अकबर के शासन काल में, अकबर और उसके सरदारों ने भारत की आम जनता पर बहुत जुल्म किये थे. हिन्दुओं की बहु-बेटियों को जबरन उठा ले जाना उनका धर्म परिवर्तन कराकर अपने हरम में ले जाना, इनका शौक था. आज जो इनकी तारीफ़ करते हैं उनको पता भी नहीं है कि उनकी माँओं पर कितने जुल्म हुए है

उस जालिम और अय्यास अकबर के राज में मारबाड़ के इलाके में अकबर का एक सरदार था घुड़ला खान. वह भी अपने राजा की तरह जालिम और अय्यास था. एक बार नागोर जिले के, पीपाड़ कसबे के एक गाँव "कोसाणा" में लगभग 200 कुंवारी कन्यायें गणगोर पर्व की पूजा कर रही थी. इन व्रती कन्याओं को मारवाड़ी भाषा में तीजणियां कहते है.

ये तीजणियां गाँव के बाहर मौजूद तालाब पर पूजन कर रहीं थी, तभी उधर से वो मुसलमान सरदार घुडला खान अपनी फ़ौज के साथ निकला. उसकी गंदी नज़र उन बच्चियों पर पड़ी तो उसकी वंशानुगत पैशाचिकता जाग उठी. उसने सभी बच्चियों का वहां से अपहरण कर लिया. जब गाँव वाले ने विरोध किया तो उसने उनको मौत के घाट उतार दिया

गाँव के कुछ घुड़सवारों ने जोधपुर के राव सातल सिंह राठौड़ जी को इसकी सुचना दी. पता चलते ही राव सातल सिंह जी और उनके घुड़सवार सैनिक घुड़ला खान को रोकने निकल पड़े. कुछ ही समय मे उन्होंने घुडला खान को रोक लिया. राव सातल सिंह राठौड़ को देखकर घुडला खान का चेहरा पीला पड़ गया उसने उनकी वीरता के बारे मे सुन रखा था.

फिर भी उसने अपने आपको संयत करते हुये कहा, राव साहब तुम मुझे नही दिल्ली के बादशाह अकबर को रोक रहे हो इसका ख़ामियाज़ा तुम्हें और जोधपुर को भुगतना पड़ सकता है. इस पर राव सातल सिंह बोले - दुष्ट पापी, हमारा क्या होगा ये तो बाद में देखा जाएगा लेकिन फिलहाल अभी तो में तुझे तेरे इस गंदे काम का ख़ामियाज़ा भुगता देता हूँ.

फिर क्या था राजपुतों की तलवारों ने दुष्ट मुग़लों के ख़ून से प्यास बुझाना शुरू कर दिया था. संख्या मे अधिक होने के बाबजूद मुग़ल सेना के पांव उखड़ गये. राजपूत वीरों ने भागती हुई मुग़ल सेना का पीछा कर उनका ख़ात्मा कर दिया. राव सातल सिंह ने तलवार के वार से घुडला खान का सिर धड़ से अलग कर दिया और सभी बच्चियों को मुक्त करवा दिया.

इस युद्ध में वीर सातल सिंह भी बुरी तरह से घायल हो गए थे लेकिन फिर भी उसी अवस्था में वे उन बच्चियों को उनके गाँव में पहुंचाने गए. उन्होंने घुड़ला खान का सर भी उन गाँव वालों को सौंप दिया. बच्चियों को उनके गाँव में पहुंचाने के बाद वे भी स्वर्ग सिधार गए. गाँव वालों ने पूरे सम्मान के साथ, तालाब के किनारे वीर सातल सिंह का अंतिम संस्कार किया.

गांव वालों ने दुष्ट घुडला खान का सिर बच्चियों को सौंप दिया. बच्चियों ने एक घड़े मे बहुत सारे छेद करके उस घड़े में घुडला खान के सर को रखा और उस घड़े के ऊपर एक दीपक रखा और फिर पुरे गाँव मे घुमाया. उस दिन हर घर मे भी दिए जलाकर रोशनी की गयी. तब से राजस्थान (खासकर मारवाड़) में यह घुड़ला पर्व मनाया जाता है.

हमारे पूर्वजों द्वारा इस घुड़ला पर्व को शुरू करने का यही उद्देश्य था कि- लोग हिन्दु शेर राव सातल सिंह राठौर जी को सदियों तक सम्मान के साथ याद रखे तथा घुड़ला खान को धिक्कारते रहें. लेकिन हमारे देश के वामपंथी गद्दार आज भी इस कोशिश में लगे हैं कि - कही तरह से उस अत्याचारी घुड़ला खान को घुड़ला बाबा या घुड़ला देवता बना दिया जाए.

वीर राव सातल सिंह जी राठौर की जय , नीच घुड़ला खान मुर्दाबाद

साभार Naveen Verma जी ... !

गोवा का कुख्यात 'हाथ कटारो खंभ'

गोवा का कुख्यात 'हाथ कटारो खंभ'

#डॉ_विवेक_आर्य 

यह चित्र देख रहे है आप। यह का गोवा का कुख्यात 'हाथ कटारो खंभ'।  आपने कभी नहीं सुना होगा। इस खंभ का नाम हाथ कटारो इसलिए पड़ा क्योंकि संत? नाम से जाने जाने वाले फ्रांसिस जेवियर यहाँ लाकर उन हिन्दुओं को बाँध देता था जो ईसाई बनने से मना कर देते थे। उन्हें तड़पा तड़पा कर उनके हाथ काट दिए जाते थे। आपको इतिहास में ऐसी दूसरी घटना का वर्णन कहीं नहीं मिलेगा। इनका इतिहास पढ़िए। 

 पुर्तगालियों के भारत आने और गोवा में जम जाने के बाद ईसाई पादरियों ने भारतीयों का बलात धर्म-परिवर्तन करना शुरू कर दिया। इस अत्याचार को आरम्भ करने वाले ईसाई पादरी का नाम फ्रांसिस जेवियर (Francis Xavier, 7 April 1506–3 December 1552) था। फ्रांसिस जेवियर ने हिन्दुओं को धर्मान्तरित करने का भरसक प्रयास किया मगर उसे आरम्भ में विशेष सफलता नहीं मिली। उसने देखा की उसके और ईसा मसीह की भेड़ों की संख्या में वृद्धि करने के मध्य हिन्दू ब्राह्मण सबसे अधिक बाधक हैं। फ्रांसिस जेवियर के अपने ही शब्दों में ब्राह्माण उसके सबसे बड़े शत्रु थे क्योंकि वे उन्हें धर्मांतरण करने में सबसे बड़ी रुकावट थे। फ्रांसिस जेवियर ने इस समस्या के समाधान के लिए ईसाई शासन का आश्रय लिया। वायसराय द्वारा यह आदेश लागू किया गया कि सभी ब्राह्मणों को पुर्तगाली शासन की सीमा से बाहर कर दिया जाये । गोवा में किसी भी स्थान पर नए मंदिर के निर्माण एवं पुराने मंदिर की मरम्मत करने पर सख्त मनाही थी।   इस पर भी असर न देख अगला आदेश लागू किया गया की जो भी हिन्दू ईसाई शासन के मार्ग में बाधक बनेगा उसकी सम्पति जब्त कर ली जाएगी। इससे भी सफलता न मिलने अधिक कठोरता से अगला आदेश लागू किया गया। राज्य के सभी ब्राह्मणों को धर्म परिवर्तन कर ईसाई बनने का अथवा देश छोड़ने का फरमान जारी हुआ। इस आदेश के साथ हिन्दुओं विशेष रूप से ब्राह्मणों पर भयंकर अत्याचार आरम्भ हो गये। हिन्दू पंडित और वैद्य पालकी पर सवारी नहीं कर सकता था। ऐसा करने वालों को दण्डित किया जाता था। यहाँ तक जेल में भी ठूस दिया जाता था। हिन्दुओं को ईसाई बनने के लिए प्रोत्साहित किया जाता था। ईसाई बनने पर राज संरक्षण की प्राप्ति होना एवं हिन्दू बने रहने पर प्रताड़ित होने के चलते हजारों हिन्दू ईसाई बन गए। हिन्दुओं को विवाह आदि पर उत्सव करने की मनाही करी गई। ईसाई शासन के अत्याचारों के चलते हिन्दू बड़ी संख्या में पलायन के लिए विवश हुए। फ्रांसिस जेवियर के शब्दों में परिवर्तित हुए हिन्दुओं को ईसाई बनाते समय उनके पूजा स्थलों को, उनकी मूर्तियों को उन्हें तोड़ने देख उसे अत्यंत प्रसन्नता होती थी। हजारों हिन्दुओं को डरा धमका कर, अनेकों को मार कर, अनेकों को जिन्दा जला कर, अनेकों की संपत्ति जब्त कर, अनेकों को राज्य से निष्कासित कर अथवा जेलों में डाल कर ईसाई मत ने अपने आपको शांतिप्रिय एवं न्यायप्रिय सिद्ध किया। हिन्दुओं पर हुए अत्याचार का वर्णन करने भर में लेखनी कांप उठती है। गौरी और गजनी का अत्याचारी इतिहास फिर से सजीव हो उठा था। विडंबना देखिये की ईसा मसीह के लिए भेड़ों की संख्या में वृद्धि के बदले फ्रांसिस जेवियर को ईसाई समाज ने संत की उपाधि से सम्मानित किया गया। गोवा प्रान्त में एक गिरिजाघर में फ्रांसिस जेवियर की अस्थियां सुरक्षित रखी गई है। हर वर्ष कुछ दिनों के लिए इन्हें दर्शनार्थ रखा जाता है। सबसे बड़ी विडंबना देखिये इनके दर्शन एवं सम्मान करने गोवा के वो ईसाई आते है जिनके पूर्वज कभी हिन्दू थे एवं उन्हें इसी जेवियर ने कभी बलात ईसाई बनाया गया था।

मुझे लगता है कि गोवा फाइलस उन अत्याचारों को उजागर करने के लिए आवश्यक है जिनका सामना हिंदुओं और गोवा के हमारे पूर्वजों ने किया था....!!!!

#एक_फ़ाइल_गोवा_क़ी

#Goa_Files

Supremacy of Kali

Kali is known as the dark energy, as she remains mysterious/unknown even to celestial deities. Unless there is light an ordinary human mind can't perceive the intricacies related to that form in terms of its geometry, measurements, nature, influence and energy. With Kali, it's just one enormous dark cosmic hallway where small temporary forms of light appear and dissolve simultaneously back into darkness. The light in the hallway is our finite reality. The physical life is born encapsulated with finite elements from stardust like carbon in DNA along with oxygen, iron, silicon etc. The finite life of your human body, just like those stars stays until the elemental composition runs out of fuel, and just like your body dies, once nuclear fusion stops even magnanimous stars become dwarfs and die. No matter what happens the climax of everything including the universe is always about the dissolution of all once illuminating matter back to darkness, it's source. 

Kali is referred to as the Universal Mother as she predates everything. She birthed everything, from sub-atomic particles, atoms, and neutrinos to microscopic entities to full-fledged flora and fauna. There is no end to her glory, and even with thousands and lakhs of lifetimes, it's impossible to even for enlightened Siddhas, Yogis, Paramhamsas and Avadhutas to comprehend her mysticism completely. 

In Saundarya Lahari, Adi Shankaracharya said it's a spell that she casts upon the deities which makes Bramha believe he is the jagatsoota, the creator of the universe, Vishnu believes he is the avata, protector and Rudra believes he is the Kshapata, the destroyer. Under her spell, they forget that these three get absorbed again in Isha, the maheshvara from whom these presiding deities of Sattva, Rajas and Tamas have appeared. Isha again disappears back into Sadashiva, the primordial aspect of Shiva, who predates all sound reverberations in existence. This cycle of origin which begins from formless to form, multiplication of gunas, creation, birth, lifetime, death and merger all takes place through a single mandate from the Great Goddess herself. Shankara defined her action as a mere movement of her creeper like brows which is enough to make these deities perform actions on her command. 

The Divine Mother need not speak, as even Sadashiva, the highest transcendental aspect of Shiva isn't independent of her Maya and gets a command from her to perform as such. In her iconography as both Dakshina Kali, and Lalita Tripurasundari, she is seated in union with Sadashiva, who forms the bed of her throne, and the pedestals were formed by Bramha, Vishnu, Rudra and Ishvara/Isha. Shakti remains the dominant force who birthed all these subservient forces and elements which gave rise to existence. The Mastery upon Maya, the illusion of birth, death and materialism solely rests with Shakti herself who created Maya. The Release or Mukti from this illusion as well is bestowed by the Great Goddess Kali herself, from whom the illusion of light is born and dissolves back into her Darkness/ Unknown Transcendental Energy or Para Bramhan. 

#Navaratri #kali #transcendence #shakti

Sri Ramakrishna meets Trailanga Swami at Varanasi

Sri Ramakrishna meets Trailanga Swami at Varanasi:

"I found in him (Trailanga Swami) the living manifestation of Vishwanath. Varanasi was sanctified and made vibrant by his presence. He was in an exalted state of knowledge. He had no body-consciousness: The sand there gets so hot in the sun that no one can walk on it, but he lay on it comfortably. I cooked rice pudding and brought it with me to feed him. At that time he couldn't speak to me because he had taken a vow of silence. So I asked him by signs whether God was one or many. He replied in the same manner, indicating that God is known to be one when a person enters into the state of samadhi; but as long as there is any consciousness of I,  you, jiva, and the world, God is perceived as many. I pointed to him and told Hriday, 'In him you see the condition of a true knower of Brahman.'"

-Sri Ramakrishna

MATHUR'S DESIRE FOR BHAVA SAMADHI

MATHUR'S DESIRE FOR BHAVA SAMADHI

Seeing Sri Ramakrishna in samadhi many times, Mathur became eagar to know more about this mysterious phenomenon. He knew very well that the Master had the power to transmit samadhi to others, so one day he asked to experience it himself. At first Sri Ramakrishna tried to dissuade him saying: 'Look, it will come at the right time. Does a seed sprout into a tree as soon as it is sown and bear fruit to be eaten immediately?' But after repeated requests from Mathur, Master finally said: 'Well. I'll ask Mother about it. She will do as she thinks best.'

A few days later Mathur experienced bhava samadhi (a state in which the mind is neither in the absolute plane nor in the relative plane) while at his home at Calcutta. Sri Ramakrishna described what happened next: 'He sent for me; and when I went there I found him altogether changed - he wasn't the same man. Whenever he spoke of God, he shed floods of tears. His eyes were red from weeping, and his heart was pounding. When he saw me, he fell down and clasped my feet. "Father", he said, 'I admit it - I'm beaten! I' have been in this state for the past three days. I can't apply my mind to wordly affairs, however hard I try. Everything is going wrong. Please take back the ecstasy you gave me. I don't want it. But you begged me for ecstasy.' I said. I know I did. And it is indeed a blissful state - but what's the use of bliss when all my wordly affairs are going to pieces? This ecstasy of yours, Father it only suits you. The rest of us don't really want it. Please take it back! Then I laughed and just rubbed Mathur's chest with my hand and he was himself again.

Holy Mother Sarada Ma's Divine Compassion

“The power of the Guru is transmitted through the Mantra to the disciple”, the Holy Mother said once: “that is why the Guru at the time of initiation takes on himself the sins of the disciple and suffers so much from physical maladies. It is extremely difficult to be a Guru - for he has to take the responsibilities for the disciple’s sins. He is affected by them. A good disciple, however, helps the teacher. Some disciples make quick progress, and some do it slowly. It depends on the tendencies of the mind acquired by one’s past deeds. That is why Rakhal (Swami Brahmananda) hesitates about giving initiation. He said to me: “Mother, as soon as I initiate a disciple, I feel physically ill. The very mention of the Mantra makes me feel feverish””. 

Probably for the above reason, Swami Brahmananda used to be very sparing in the matter of giving initiation. Hence the vast majority of devotees, who sought initiation, were sent to the Holy Mother. 

For, as far as she was concerned, her motherly love and tenderness for all never allowed any such consideration of personal suffering to stand in the way of giving refuge to those, who went to her. Referring to this quality of the Holy Mother, Swami Premananda once said: “We are sending to the Holy Mother the “poison” we could not ourselves take. She is giving refuge to everybody, accepting the sins of all, and digesting the same”.

It was her conviction that the great physical sufferings that she had to undergo in life due to illness, were of a vicarious nature, being the effects of the sins she had taken from her disciples. … 

Often her disciples saw how she suffered from a burning sensation due to the indiscriminate touch of people. In 1916, when she attended the Durga Puja at the Belur Math, people without number prostrated themselves before her and touched her feet. A little later, Yogin-Ma saw her washing her feet again and again with the Ganges water. She remonstrated with her, saying: “Mother, what is it that you are doing? You will catch cold”. To this the Holy Mother replied: “Well, Yogin, how can I explain it to you? Some people touch my feet, and that refreshes me wonderfully. Again there are others, whose touch gives me a terrible burning sensation. I feel it like the sting of a wasp. Only by applying the Ganges water do I get some relief”. Another disciple records a striking example of this phenomenon at Jayrambati. The disciple, who was then attending on her, had gone out. On returning, he found the Mother lying on a straw mat in the verandah. Seeing the disciple, she said to him: “A rather elderly man came here with L. Seeing him from a distance, I entered my room and sat on my bed. He was very anxious to salute me by touching the feet. Though I protested and shrank back, he touched my feet by force, as it were. From that time I am almost at the point of death through an unbearable pain in the feet and the stomach. I washed my feet three or four times; still I cannot get rid of this burning sensation. Had you been here, you would have understood it by a sign from me and forbidden him to touch my feet”. 

(Swami Tapasyananda “Sri Sarada Devi – The Holy Mother: Her Life and Conversations”, Book I, Ch. XIV, “Her Spiritual Ministry”, pp. 165-8)