Reminiscences of Sargachhi

SRIMAT SWAMI SUHITANANDA JI (Continued from previous issue. . .) 65

6.3.61 (contd…)

The father is acting the role of a king. His son, seeing him, says, ‘Father has become the king.’ Here, if the father becoming the king is left out, then the totality of the father remains unattained. If we see a boy when he studies, but don’t see him when he plays, then we fail to see the boy in totality. Similarly, Lord Hari has created this world in play. If we don’t perceive God’s sport in this world and the ultimate truth behind it, we will not know Lord Hari in totality. We get to know a wood-apple in its entirety only when we take into account its shell, its seeds, and its pulp. That is precisely the reason why Shankara and Totapuri, though they reached the summit of Advaitic experience, had to acknowledge and accept the disport of Brahman in the form of the world.

We cannot describe adequately what sort of troubles man has to undergo in the name of religion. The worshippers of Allah, Jesus, Krishna, and Durga regard each other as their enemies. But if men can regard all as their own, then their lives would be saved and they would also have peace. This hating each other happens when we become a dualist without understanding the Truth. Actually, Dvaita and Advaita are not different — they see the same thing from different angles. There is nothing to quarrel about. Gopaler Ma was a confirmed Dvaitavadi. Even she, while walking in the fair absorbed in herself, saw that everything was pervaded by her Lord Gopala. Thereafter, looking at the face of Krishna — the source of infinite beauty — for hundreds of thousands of years, she won’t even realise when her mind will become one with God. Until then there remains a kind of a distinction within oneself. The Vaishnavas say nirguna is nothing but the lustre of Krishna’s body. That is right. Again, Krishna is a condensed form of that lustre. We (followers of Sri Ramakrishna) have a great advantage — we can partake of fish curry in the form of soup, as a hot dish, or a sour preparation [i.e., accept all the three — Dvaita, Vishishtadvaita, and Advaita). There’s no difficulty.

5.4.61

Question: If knowledge [spiritual truth] is not attained by work, then how is it attained?

Answer: Knowledge, devotion, discernment and dispassion cannot be attained — these are already present within us. They

The author, one of the Vice-Presidents of the Ramakrishna Order, presents here his conversations with Swami Premeshananda (1884-1967), a disciple of Holy Mother Sri Sarada Devi.

manifest as soon as the mind becomes pure. That is why Shankara has said that we cannot attain knowledge through work. When the urge for work gets exhausted through work, then knowledge and dispassion manifest within us.

Question: I have heard that the inner vision is opened in Yogis.

Maharaj: Clinical eye is a distinctive characteristic of Yogis. I saw two Ayurvedic physicians who were somewhat crazy. They predicted about a certain patient — “If the patient doesn’t die at 10 p.m. tonight, he will die at 10 a.m. tomorrow.” And it happened exactly so. Even Dr. Bidhan Chandra Roy is known to possess clinical eyes.1

Question: Given that we remain engrossed in work, what kind of spiritual practice is appropriate for us?

Maharaj: God has three aspects– beauty, divine sport and knowledge. The Vaishnavites limit themselves to the first two; here and there we find someone engaged with all the three. When Sri Ramakrishna used to have visions, he would be identified with his greater Self. Man reaches the sannyasa stage after transcending the first three stages of life. Sri Chaitanya projected bhakti which had jnana behind it. Shankara projected jnana, which had bhakti behind it. Swamiji personified all the four — jnana, bhakti, yoga and karma. Sri Ramakrishna lived as a bhakta, because once you assume a body you cannot stay without bhakti. In the case of Tota Puri too, Sri Ramakrishna allowed him to leave Dakshinewar only after awakening bhakti in him. We need all the four. Karma is for those who cannot pursue the path of jnana, bhakti, or yoga. As desire for karma gradually reduces, liberation is attained either at the moment of death or after one or two births.

6.4.61

Maharaj: What does meditation mean? – Yoga. What does Yoga mean? – meditation on that knowledge which unites us with God: ‘I am not the body-mind-intellect, I am Chit (pure consciousness)’. But if this knowledge is not linked with our thought-process, then our practice of Jnana Yoga remains a mere intellectual gymnastics. Sri Ramakrishna used to comment on how a person while stringing a garland for God, keeps chatting about worldly affairs. Stringing garlands, making sandal paste, chanting hymns and the Lord’s name are all means to connect with Him. If we don’t feel a bond with God through work, then that work is nothing more than drudgery. And in Raja Yoga the main purpose of yama, niyama, and pratyahara is to connect with God. That is why we need two gurus for our training – a dikshaguru who gives initiation, and a siksha-guru who teaches how to live. The diksha-guruis like a lecturer and the siksha-guru is like a demonstrator who gives practical demonstration of every lecture. Swami Vivekananda and Swami Brahmananda could take responsibility for the spiritual life of their disciples. When a disciple expressed his fear that he would fall in his sadhana, Swamiji replied that if it happened so, he would raise him up by the tuft of his hair. (to be continued. . .)

Note 1) Dr B C Roy was an educationist, philanthropist, freedom fighter, and Chief Minister of West Bengal from 1948 to 62.

North Kolkata: The Leela Kshetra

SWAMI CHIDEKANANDA (Continued from the previous issue...) Between 1881 to 1886 — the last five years of Sri Ramakrishna’s sojourn on earth — twelve of the sixteen direct-disciples of Sri Ramakrishna lived in North Kolkata. They were either born there or had moved there for education or work. In hindsight we can see the Divine Mother’s plan in placing these young men in this region of Kolkata, thus making it possible for them to frequently meet Sri Ramakrishna and come under his life-transforming influence. The residences of some of these monastic and householder disciples in the Shyambazar,

Shyampukur and Shobhabazar localities are identified in this article.

Metropolitan Institute

Proceeding south from Balaram Bose’s house on Girish Avenue, and then east on to Bhupen Bose Avenue, we come to the Metropolitan Institute, today known as the Maharani Kashiwari College for Girls. It is in this institute that Master Mahashay (hereafter M) taught from 1880 to 1886. In this period, he also taught at other schools and colleges. He introduced a number of students from the Metropolitan Institute to Sri Ramakrishna. Rakhal (Swami Brahmananda)1, Baburam (Swami Premananda) and Prasanna (Swami Trigunatitananda) studied in this school.2 Other students of this school whom M introduced to Sri Ramakrishna were Purna, younger Naren, Narayan, Bankim, Kishori, Kshirode, Tejanchandra, Dwija, Paltu and Binode.3 M would often bring them to meet Sri Ramakrishna at Balaram’s house.

In The Gospel of Sri Ramakrishna, we find the Metropolitan Institute mentioned a number of times. Sri Ramakrishna once expressed a desire to visit this school and see if there were other “worthwhile boys at the school”.4 On another occasion, on hearing that Purna’s relatives had taken the boy out of the school because of his contact with Sri Ramakrishna, he expressed his concern for M, since M had brought these students to him. To this M replied, ‘“If Vidyasagar (who owned the school) tells me that Purna’s relatives have taken him away from the school on my account, I have an explanation for it. … I shall say that one thinks of God in holy company. That is by no means bad…. the text-books prescribed by the school authorities say that one should love God with all one’s soul.” Sri Ramakrishna laughed.’”5 Whenever Sri Ramakrishna visited Balaram Bose’s residence, M would visit him there during the school’s noon break. Sri Ramakrishna once tenderly asked: “How could you come now? Have you no school work?” M replied, “I have come directly from school. Just now I have no important work to do.” A devotee joked, “No, sir; he is playing truant today.”6 On

The author is a sannyasi of the Ramakrishna Order and is serving at Advaita Ashrama, Kolkata. swamichidekananda@gmail.com

another day, Sri Ramakrishna, accompanied by Rakhal and several other devotees, were heading from Dakshineswar to Maidan in Kolkata in a carriage to see the Wilson circus. On the way, they stopped in front of this school to pick up M.7

Crossing the street and heading south on Ramdhan Mitra Lane we reach Prankrishna Mukherjee’s house to our left, located at 40 Ramdhan Mitra Lane, Shyambazar.

Prankrishna Mukherjee’s residence

Prankrishna, also known as the ‘Fat Brahmin’ in the Gospel held a high post in an English business firm. On Sunday, 2 April 1882, he had invited Sri Ramakrishna to his home and arranged a religious festival for him. On this visit, around 1PM, Sri Ramakrishna sat with his devotees in the drawing-room on the first floor. A number of neighbours and Prankrishna’s friends had gathered, eager to hear Sri

Designed by: Sarbendu Samanta Advaita Ashrama, Kolkata

0. Shyambazar 5 Point Crossing. 1. Balaram Bose’s residence. 2. Metropolitan School 3. Prankrishna Mukhopadhyay’s residence 4. Kalipada Ghosh’s residence 5. Captain’s residence 6. Shyampukur Bati 7. Master Mahashay’s rented house 8. Choto Naren’s residence 9. Swami Trigunatitananda’s residence 10. Nandan Bagan Brahmo Samaj 11. Swami Abhedananda’s birthplace 12. Adhar Sen’s residence

Metropolitan Institute Front Entrance of Prankrishna Mukherjee’s residence Kalipada Ghosh’s residence

Shyampukur Bati (now a branch centre of the Ramakrishna Order) Rented residence of Master Mahashay

Ramakrishna’s words and a lively question and answer session followed.8 Today the descendants of Prankrishna Mukherjee no longer live in this house. However, the house still remains in its original condition with minor renovations.

Proceeding southward on Ramdhan Mitra Lane we arrive at the Shyampukur Street crossing and to the left we have Kalipada Ghosh’s residence at 20 Shyampukur Lane.

Kalipada Ghosh’s residence

Kalipada Ghosh and his wife, Vishnu Priyangini Devi, were close devotees of Sri Ramakrishna and he visited their home on many occasions. The house, originally a large extended family home, was later divided into three portions among the three brothers Kalipada, Tarapada and Shivapada. The two adjacent rooms in which Sri Ramakrishna was entertained are now in Shivapada’s portion.

One evening, a few months prior to Sri Ramakrishna’s visit to Kalipada Ghosh’s house, Kalipada’s sister Mahamaya had seen from their second-floor window a horse carriage passing down Shyampukur Street. Sri Ramakrishna who was in the horse carriage had told the driver, “Stop! Stop! It seems this is the place!” After stopping, the carriage had then slowly turned down Ramdhan Mitra Lane and disappeared. Mahamaya never forgot that divine sight. When Sri Ramakrishna later visited Kalipada’s residence, Mahamaya immediately recognized him as the person she had seen that evening.9 Around November 1884, Sri Ramakrishna visited Kalipada’s home and was seated in a room which contained large oil-painted pictures of gods and goddesses. Sri Ramakrishna was very pleased

Mother Kali’s photo in Kalipada Ghosh’s house seeing which Sri Ramakrishna chanted Her hymns.

Swami Trigunatitanandaji’s ancestral house (now a branch centre of the Ramakrishna Order)

to see those pictures and sang hymns to Mother Durga.10 That same oil-painting of Mother Durga is worshipped even today during the Durga Puja. Interestingly, Kalipada passed away in the same room where Sri Ramakrishna was entertained. Sri Ramakrishna had promised Kalipada that at the end of his life, he would come and take him by his right hand. Swami Premananda, who was with Kalipada during his last moments said just before breathing his last, Kalipada had lifted his right arm indicating that Sri Ramakrishna had indeed come to lead him onward.

When Kalipada heard that Sri Ramakrishna, while staying at Shyampukur Bati, had expressed a desire to worship Mother Kali on the night of Kali Puja, he helped to make arrangements for the worship. As an offering to the Divine Mother, Kalipada’s wife prepared payesh (farina pudding), which Sri Ramakrishna later ate as prasad.11 Even today, on Kali Puja day, the descendants of Kalipada Ghosh prepare and send payesh to the nearby Shyampukur Bati which is now a branch centre of the Ramakrishna Math.

Captain Viswanath Upadhyaya’s residence

Walking westward from Kalipada Ghosh’s home on Shyampukur street, we arrive at 25, Shyampukur Street which was Captain Viswanath Upadhyaya’s residence. Captain and his wife were close devotees of Sri Ramakrishna. Captain would invite Sri

Nandan Bagan

Abhedanandaji’s family deity

Ramakrishna to his home quite often. The husband and wife would serve him with great devotion.12 Details of some of these visits are given in the Kathamrita. The couple lived in the upper floor portion of a large mansion with 4 or 5 courtyards; the building was the Shobhabazar king’s family residence. But today a restaurant named Bagchia stands in its place.

Shyampukur Bati

Moving slightly northward we arrive at 55 A, Shyampukur Street. Sri Ramakrishna, who was suffering from throat cancer, lived here for 70 days from 2 October 1885 to 11 December 1885. He then shifted to the garden house at Kashipur. Initially, the devotees had selected a house in Baghbazar; but not liking the place Sri Ramakrishna had gone to Balaram Bose’s house. Kalipada Ghosh then found this rented home for Sri Ramakrishna’s stay. He decorated Sri Ramakrishna’s room with pictures of gods and goddesses and provided cooking utensils for the kitchen. Holy Mother Sri Sarada Devi stayed on the second floor and would prepare Sri Ramakrishna’s meals.13 It was here that on Kali Puja day Sri Ramakrishna blessed the devotees in the bhava of Mother Kali and they offered flowers at his feet.14 At a time when the general public were not allowed to visit Sri Ramakrishna, actress Binodini had sneaked into this residence with the help of Kalipada Ghosh and received Sri Ramakrishna’s blessings. And on Durga Puja day, Sri Ramakrishna saw a divine light flooding the streets from Shyampukur Bati up to Surendra Mitra’s residence in the Simla locality.

Master Mahashay’s rented residence

From Shyampukur Bati as we walk westward on Shyampukur Street for about a block we reach the Telipara Lane crossing. Here to our right, we see Master Mahashay’s rented house. Owing to some differences with his joint family, M had moved to this rented house which was near his school. But Sri Ramakrishna had wanted him to return to his joint family home

(Continued on page 36...)

Inner coutryard of Adhar Sen’s residence Parlour room in Adhar Sen’s house where Sri Ramakrishna was entertained

Baby Gadai Teases His Mother

GITANJALI MURARI A fictional narrative based on incidents from the childhood of Sri Ramakrishna. “Chandra,” a neighbour came into the yard, “could I borrow a cup of rice?” “Of course,” Chandramani smiled, balancing Gadai on her hip. “Ah,” exclaimed the neighbour, “Your baby is a sight for sore eyes!” Forgetting all about the rice, the ladies sat down on the steps of the covered verandah, fussing over the infant.

Since Gadai’s birth, Kshudiram’s cottage had been attracting not only the residents of Kamarpukur but also those from nearby villages. A stream of people dropped in all day on

the pretext of some work, only to stay on for hours. Delighting in the company of the divine child, they gushed over his golden complexion, his bright features, his adorable babble, their worries washed away in a current of joy.

Gadai squirmed and twisted in his mother’s lap. “He’s very active today,” Chandramani sighed, requesting the neighbour to hold him for a bit. But the lady was unable to lift him

up. “He’s so heavy,” she gasped, “what are you feeding him?” Chandramani too found it difficult to raise him but somehow managed to hoist him onto a cot. The baby caught his toes and rocked from side to side, enchanting the women with his sweet smile.

The neighbour tickled his chin, “My day goes well after I’ve seen you, little one.” Suddenly, Chandramani noticed the winnowing fan underneath Gadai. It appeared to be cracking under his weight and the cot too seemed to sag. “What’s happening to my child?” she screamed and her frightened cry caught the attention of some passers-by. After hearing the entire matter, one of them pointed to a neem tree near the house, “I’ve heard a ghost resides in that tree…could it have taken possession of Gadai?” Horrified, everyone gaped at the baby and Chandramani burst into tears.

A tantric was sent for and the man too tried to lift Gadai. “Indeed the ghost has possessed him,” he declared and began to chant a Shiva mantra. The infant chortled, and it seemed to everyone he was enjoying the situation. The tantric told Chandramani to try once again, and this time she picked up Gadai easily. Clutching him to her breast, she rushed inside and offered tearful thanks to Raghuvir, the family deity.

For a few months after this incident, Chandramani kept a close watch on her son. Then one day, she left him on her bed and went into the kitchen. On her return, she was shocked to see a man stretched out on the cot. “Where’s my child?” she screamed and running out, called for her husband, “Come quickly…there’s a stranger in our room and he’s done something to our baby.” Fear seized Kshudiram and he hurried to her side.

As soon as they entered the room, they saw Gadai on the bed, merrily kicking up his heels. “Where’s the stranger?” Kshudiram searched the room. A bewildered Chandramani shook her head, “I saw him lying right here, in the same spot as Gadai.” Kshudiram looked thoughtful. A moment later, he laughed, “Chandra, don’t you understand? All this is the Lord’s play…his maya!” Cuddling Gadai, he kissed him tenderly, “Our fortunes have changed since your arrival…previously, I could barely manage to feed my family but now there is enough for even those who visit this house.”

“Ah, there’s one thing I understand quite well,” Chandramani said, taking the child from her husband, “Lord or not, when my baby puts his fist in his mouth, it means he needs to be fed!” The house where Gadai (Sri Ramakrishna) was born with the Shiva temple behind it.