Does an avatar sleep? God's grace and our Responsibility

By SWAMI SUHITANANDA

Swami Premeshananda (1884 – 1967) was a disciple of Holy Mother Sri Sarada Devi. For over two decades he lived at Ramakrishna Mission Ashrama, Sargachhi, West Bengal. Under his inspiration countless people led a life of spirituality and service, and many young men and women entered into monastic life. His conversations – translated from Bengali and presented below – were noted by his attendant who is now Srimat Swami Suhitananda Ji, one of the Vice-Presidents of the Ramakrishna Order.

Question: Does an avatar sleep?

Maharaj: One day, after waking from sleep, Sri Ramakrishna, said, ‘I saw a gourd flower in a dream.’ At once Master Mahasaya was ready to go to the market to buy that flower. But Sri Ramakrishna said, ‘Oh no, you won’t have to bring it.’ Sri Ramakrishna too would go into deep sleep just as we do. But there’s a difference. In his case the sheath of deep sleep was of his own making; he could cover himself or cast it off as he wished. But we cannot do that. Furthermore, in deep sleep he would go back to his true identity, whereas our true identity remains veiled. This is the strangest thing about the avatara leela: even while sporting as an avatar, he remains Purna- Brahman. This great truth has been expressed in the Bhagavatam: ’As many gopis, so many Krishnas.’

The Vaishnavites popularised the idea of pure devotion through Hari-nama. This is a sublime ideal which they expressed in a form suitable for the masses. The Brahmins who are knowers of scriptures changed this by delving into the philosophy of Shakti and Tantra. They invigorated the country by popularising the Chandi, Ramprasadi and Agamani songs. This is a method where devotion is mixed with knowledge; it is very helpful for us.

The religion of the masses is very good, provided its followers don’t mingle with others. Your guru may tell you, ‘He who doesn’t worship Krishna will go to hell.’ Very good! Believe in this and practise it quietly. But if you mix with people holding other views, then you will be in trouble.

13.2.61

Maharaj: Some say that opportunity will present itself if your wish is sincere. I say, supported by the will of Sri Ramakrishna, go forward with intense self-effort. The desire to lead a wonderful life of sadhana has to be cultivated. It takes ten years of reflection and discussion to develop such a desire. Desire is a reaction to something; it springs from the experience of lacking something.

Question: Spiritually, what is the difference between Totapuri and Gopal’s mother (known as Gopaler-ma because she had the constant vision of Bala Gopala, who was her Ishta Devata)?

Maharaj: Totapuri ascended straight up to Brahman without looking right or left. That is why later Sri Ramakrishna had to show him all the stages of the path. But see the wonder of Gopal’s mother! Para-Brahman Himself came and let Himself be captured by her; she made Him descend.

19.2.61

Maharaj: There are many who simply repeat, ‘How great is His grace!’, ‘How great is His grace!’ This is a type of escapism. If educated people speak of grace every now and then, it gives rise to the suspicion that they may want to escape responsibility. A devotee here says, ‘If I steal, that is His will; if I do something good, that also is his will.’ This gentleman is unable to read The Gospel of Sri Ramakrishna because his eyes fill up with tears. See the hypocrisy! Another devotee says that Sri Ramakrishna will be worshipped in his house ‘if Sri Ramakrishna wills it’. See the extent of his escapism! If he faces the slightest inconvenience, he will abandon his efforts and say, ‘Sri Ramakrishna didn’t will it.’ Do you know what such a devotee will say? If the wall of his house falls down, he will say that it collapsed by the will of Sri Ramakrishna. Just reflect on the extent and force of Sri Ramakrishna’s will! To see his will in every act is a kind of spiritual practice; but must we express it in every turn of speech? It’s very good that you try to see his will in every act, but what’s the necessity of letting everyone around you know it? Besides, by looking at that person’s conduct, actions and dealings with others, when he says Maar ichchha (‘Mother’s wish’ in Bengali), we wonder if he doesn’t mean A-maar ichchha (‘My wish’ in Bengali)!

Is God an alien to us? Your father and mother brought you up. Did you ever think this to be an act of grace on their part? Similarly, what do you mean by ‘God’s grace’? Men like Baburam Maharaj (Swami Premananda, one of the direct disciples of Sri Ramakrishna) would talk about grace. That had a special meaning. Carefully examine this. When the direct disciples spoke about grace, to whom were they speaking, and in what context? Ordinary people think of themselves as helpless; they consider themselves so small and insignificant compared to God that they can’t imagine that they can ever hope to attain the Lord’s presence. In such cases, to give them courage, they have been told, ‘All right, you try to the best of your ability. Satisfied by that effort, He will by His grace uplift you. You won’t have to do much.’

When, as the fruit of our karma phala or past actions, some things happen or fail to happen, we shirk off our responsibility by regarding it as the will of God. Ordinary people are so lazy that they don’t want to use their brains — they want to be absolved of any responsibility or blame by dragging in God’s will. Do you know what their attitude is? It is like ‘Here, now I lie down; when you find it necessary, awaken me.’ But God is not an oppressor, nor is He whimsical. He gives what we want. He doesn’t oppress by giving more than what we ask. To give more than what one needs, beyond one’s capacity, amounts to oppression!