Sri Ramakrishna Math : The Vedanta Kesari, SWAMI ADBHUTANANDA

Swami Bhuteshananda was the twelfth President of the Ramakrishna Math and the Ramakrishna Mission. This is the English translation of one of his talks delivered at Yogodyan Math, which was later transcribed and published in Udbhodan, 1406, Kartik issue. Swami Hitakamananda of Coimbatore has rendered it into English for The Vedanta Kesari.

Whenever God incarnates, his companions or divine playmates also accompany Him. We learn it from His words. Sri Ramakrishna used to refer to them as 'kalmir dal' (literally, the bunch of an edible aquatic creeper plant) which always comes to you as a whole when you try to pull out even a single strand. This advent of the divine playmates with an incarnation of God is relevant in case of all avataras. Srimad Bhagavatam admits that along with Sri Krishna all the gods and goddesses also descended on earth in human forms. He is one, still He assumes many forms. We must not forget here to note that the companions are almost like His limbs. Some are angadevas whereas others are avaranadevas.

In the Devimahatmayam we see other matrikas also assuming forms. The asura says to Devi, 'You are not alone. You have brought many others too to fight me.' Then Devi replies,

Who else is there in this world except myself? Just see, O demon, they are only my vibhutis and are entering into my person.

God, too, enacts His play in the same manner. But why does He do so? It's His will. He just prefers it. He does not get enough satisfaction by playing alone. So he brings the chosen band of mates with Him. Other avataras are too far away from us. Only Sri Ramakrishna avatara is the nearest one. So, we cannot know others as clearly as we can understand Sri Ramakrishna.

Many of us were privileged to have the company of the apostles of Sri Ramakrishna. Only through their lives and teachings we can form the best possible conception of an avatara. Whenever an avatara manifests His intricate and apparently hidden nature, it becomes very difficult for an ordinary man to understand Him. As such, He restricts His movement, as it were, amongst the close associates, to be properly understood. The apostles, who possess far better receptive power can understand him much better.

Swami Adbhutananda, one of the direct disciples of Sri Ramakrishna, always concealed himself, as it were, from everybody. So, very little is known about his childhood or boyhood days. The little information we get in his biography is only a collection of reflections from his informal talks with various persons. This biography is too incomplete to give a clear impression of his great life. This much we know that he was born in an insignificant family which neither had a reputation for high pedigree nor riches or even social standing. It was an utterly poor family of a remote village in the district Chhapra in Bihar. He was an orphan brought up by his uncle. This man too was only a poor shepherd but he generously took upon himself the responsibility of taking care of his nephew. He became poorer after some years and came to Calcutta with one Phoolchand of the same neighbourhood in search of livelihood. He could manage to keep his nephew in the house of Sri Ram Chandra Dutta, a close disciple of Sri Ramakrishna, as a boy servant. Ramchandra's was a devoted family and the status of this boy-servant became that of a young member of the household. He was to accompany the women folk of Rambabu's family during their outing, to do small marketings and had to work as an orderly for minor requirements of the ladies. The boy was named 'Rakhturam' (literally, O Rama, please see to the well being of this boy) by his parents. Orphan as he was, the boy used to address Ramchandra Dutta's wife as mother and had actually the taste of motherly affection from her. His name, for easier communication, was shortened to 'Laltu', which was transformed further by Sri Ramakrishna in later days as Leto, Latu or Neto.

Latu had his first darshan of Sri Ramakrishna, and got acquainted with him, when he went to Dakshineswar with Ramachandra Dutta. It was more a predestined one rather than one in which Ramachandra had an initiative. Even at this first meeting Sri Ramakrishna was surprised to observe some exceptionally good characteristics in the boy. He asked Ramchandra, 'Ram, where did you get this boy? I see the marks of a saint in his person.' We do not know what answer Ramchandra gave but we can safely infer that Sri Ramakrishna was sure of the arrival of another of his closest companions or divine playmates in the form of this unknown and unrecognized boy. He was very much attracted to the boy since the first meeting. Afterwards Latu would come to him at Dakshineswar carrying articles for his use, either with Ramachandra or at times ordered by him. These repeated encounters fostered an affectionate relationship. Honest and truthful as he was by nature, Latu was so different from ordinary servants. His meeting and mixing with Sri Ramakrishna opened a totally new world before Latu. He was fast losing attraction for Ramachandra's household and used to be restless to get in touch with Sri Ramakrishna. Ramachandra, being a devotee of a high order, sensed it and did not discourage the boy. He was probably happy to note that Sri Ramakrishna accepted the boy.

Hriday, a nephew of Sri Ramakrishna was his attendant for a long period. When he was discharged from his temple service by the authorities, Sri Ramakrishna was very much in need of an attendant. He could not manage his personal needs himself as he used to remain absorbed in high spiritual moods most of the day and night. Though the temple authorities employed another young man, a Hindustani, to attend on him, Sri Ramakrishna was not satisfied with his service. One day, he said to Ramachandra, 'Ram, I shall be much relieved if you keep Latu here to attend on me.' Ramachandra was ever ready to do anything to please Sri Ramakrishna. So, he immediately agreed to his request. Latu also was overjoyed at this arrangement, for, prior to this, he had to resort to some pretext occasionally to meet Sri Ramakrishna.

Much later, somebody asked Latu Maharaj, 'With what attitude did you serve Sri Ramakrishna, as an avatara?' 'My son, you can neither live with a person, nor serve him properly if you look upon him as God. Considering this access to serve as a blessed opportunity one should serve his master with a joyful heart and utter humility considering oneself quite unworthy for the task. If he desires to seek anything from him, he should pray only for devotion and privilege to serve,' he replied. There was no question agitating his mind. It was so pure and devoid of all complications of this world. We have said that he had no formal education. Sri Ramakrishna too did not have much of it. But the funny side of the affair was, Sri Ramakrishna started teaching Latu. The teaching of vowels went off well. While teaching the consonants Sri Ramakrishna said, 'Say "Ka" ', Latu said, 'Kaa'. Sri Ramakrishna repeated, 'Say, "Ka" '. Latu repeated, in his 'Bihari' accent, 'Kaa'. This process went on for a number of times without any improvement, when Sri Ramakrishna asked, 'If you pronounce K+a as Kaa then how will you pronounce K+aa ?' He failed to correct Latu's accent and declared at last, 'Go, you need not study any further.'

It is a fact that Latu Maharaj did not have any formal education, but he received the true knowledge that can solve all the problems of life, from Sri Ramakrishna, in abundance. Staying in close contact with him and serving him day and night with deep devotion and having profound and unflinching love for Sri Ramakrishna, he was able to plunge deep into the ocean of atmavidya.

Sri Ramakrishna did not have much formal schooling though he had occasions to listen to scriptural discourses by great scholars. He learned at least the basics, whereas Latu Maharaj was a shepherd turned servant, devoid of the knowledge of the alphabet even. It's a great wonder how Sri Ramakrishna literally poured immense spiritual knowledge into this simple boy elevating him to sainthood. Considering this, Swamiji observed, 'Latu is an extraordinary creation of God. We had good parentage, good education, contact with civilized society, which helped us to shape our lives. Afterwards we came in contact with Sri Ramakrishna and did sadhanas. Whenever there was a monotony we shifted ourselves to the study of scriptures, discussions, etc. and engaged the mind otherwise. But Latu had to devote himself totally to japam and meditation only. Is it a small thing to shape and continue with such a beautiful life only through constant, rigorous spiritual practices?'

Latu Maharaj never lost faith in his spiritual potential. Sri Ramakrishna gave him the taste of divine bliss which would keep him ever absorbed. As a result of deep love and shraddha for Sri Ramakrishna, every bit of instruction from his mouth was preserved in his heart like a treasure. In the course of time his sadhana enabled him to have a complete realization of these utterances of Sri Thakur which filled his soul. What did Sri Ramakrishna not teach this illiterate boy! In addition to spiritual guidance he coached him how to mix in civilized society, and many such pragmatic things. He knew everything. Whatever instructions Latu Maharaj used to give to the devotees in later days, has been collected as much as available in the book, Satkatha. The inconceivable depth of his understanding of spiritual truths, as reflected in these teachings is simply astounding. How did so much knowledge take possession of this illiterate orphan boy? Who conferred it on him? Most probably in consideration of this truth, Swamiji gave him the name Adbhutananda. No doubt he was extraordinary in every way and his life was full of unprecedented facts.

His life was never a routine one, since its very inception. Sri Ramakrishna taught him how to meditate but did not tell him when it is to be done. So he had no routine for meditation. He had a mind-set naturally inclined to japam and meditation. He had a liking for it. This tendency was so strong that within a very short time he would get absorbed in deep meditation, whenever and wherever he sat for it. He used to spend long hours in meditation on the bank of the Ganges, only taking shelter under some shed when it rained. On one occasion to save himself from rain he entered an empty railway wagon standing near by, and sat in meditation there. Soon he became fully absorbed in meditation. After some time, the wagon was connected to an engine and taken to a distance to be loaded, where the labourers were astonished to discover a sadhu absorbed in meditation. They brought him back to outward consciousness. We can hardly imagine such deep absorption in meditation.

At the river side in Baghbazar big boats loaded with bundles of straw are often seen. These bundles are for sale and the boats some times remain there for days to get cleared. One day some boatmen found a sadhu absorbed in meditation almost covered with straw. They immediately woke him up and helped him to get off. The swami had to walk quite a distance to get back to his residence.

He had neither a fixed place nor a fixed time for meditation. But he always searched out a silent location. During his days at Dakshineswar, when he was sleeping one evening, Sri Ramakrishna reprimanded him, 'This is the ideal time for taking the name of God and you fool are just sleeping?' Immediately he resolved not to sleep at night--a habit he maintained till the end of his life. He used to spend the whole night in meditation and japam. To abide by the words of Sri Thakur literally to such an extent was possible only for him. In a similar way he practised meditation during the day too. At Baranagore Math he would lie down covering his whole body with a wrapper. Those who knew him were sure that he was meditating; others mistook him to be sleeping. Every time he had to be roused from meditation to be fed. It so happened sometimes that he was roused from meditation and served with food. But, when others left, he again went into deep meditation and the food remained untouched till evening. Such was his wonderful meditating habit.

A monk of such meditative nature as he was, Latu Maharaj could not accommodate himself to the Math routine. After his return from the West, Swamiji made it a rule for Math monastics to get up with the rising bell at 4.00 a.m. and meditate at the temple. Hearing it, Latu Maharaj decided to leave the Math with his mat. Swamiji asked, 'Where are you going?' 'Brother, my mind is not trained enough to get up with the bell and meditate. I cannot follow the rule you have introduced. So, I am leaving the Math', Latu Maharaj said frankly. Swamiji was hurt at this and said, 'Well, you go.' But soon after Latu Maharaj left, Swamiji called him back and said, 'You see, all these rules are made for the training of the novices. It is very much necessary for moulding their lives. You need not conform to it. You live at the Math as you please.' Latu Maharaj came back but he could not continue for long. He could not remain in one place for long. A change of place became evident after some time. This irregularity persisted all along regarding his food habit also. If anybody approached him and promised to take care of his food and lodging, he would immediately say, 'I want complete freedom, otherwise, I will not stay'.

Once Balarambabu took him to his house. There too he had the problem of dining-time. In their big household a fixed time for food had to be maintained. But there was no certainty of Latu Maharaj taking food at that time. He himself felt it was inconvenient for others and so decided to leave. Then he was assured that he was not to maintain the timing; he could come and go as he desired. But he himself was apprehensive of causing discomfort to others even after being allowed freedom and so left Balaram Mandir. This was the problem everywhere.

Though he could not stay at the Math for a long period at any time, he had deep love and respect for it. His love for the brother-disciples was also boundless, though his nature was much different in many ways. Others knew quite well that this child of Sri Ramakrishna was 'uncommon'. He must be allowed to move in his own way. He passed his last days at Varanasi; that too, at different places. But his life at this phase was more consistent. Generally he used to stay in one place, but his irregular food habits continued as usual. Some times he took food only after a lot of persuasion. In fact, he was so introvert during these last days that he could not bring down his mind to the necessary extent to create an urge to maintain the bodily needs. Literally, his life was 'Adbhuta' or 'extraordinary'.

The depth of his dispassion was unfathomable. He prayed to the Divine Mother, 'Mother, bless me that I can easily digest whatever I eat'. Everybody who learned about it exclaimed, 'What sort of a boon it is!' But he explained, 'You see, I am after all a mendicant. I have no certainty as to the type of food or lodging. If the body cannot withstand this hardship the very purpose of life will be lost.' That the Divine Mother granted his prayer is evident from his later life. The food that he normally took would have been simply inadequate for anybody else. Sometimes he would live on fried gram only. At other times, gram soaked in water was his meal. He had no dearth of food because all the householder devotees of Sri Ramakrishna loved him. The point here was, he never allowed his mind to exercise its fancy for food. Eating was a secondary affair in the context of his spiritual life. Once it so happened that he put some gram wrapped in a piece of cloth, pressed it with a brick and put it in the Ganga to be soaked well. It was flow tide at the time. Then he sat in meditation. The tide came in and went away as usual (which was a course of about eight hours) when he collected the grams and had his meal almost in the evening.

A moody monk though, his fancies never went against his spiritual life, rather they proved beneficial. Never did he neglect the service of Sri Ramakrishna out of fancy. He served the Holy Mother also, remaining with her. Here too his service was flawless. He served Sri Ramchandra Dutta too when he was terminally ill, with all alertness. He was irregular and whimsical only about his own physical needs.

Before leaving his body he said, 'I shall not eat anything'. In fact, he was preparing himself for final departure, so, he stopped taking food. Prior to this, whenever he showed reluctance to eat, the attendant used to say, 'Then I too shall not eat'. At this, he would take food out of affection for the attendant. On the final day, when the attendant said the same, the Swami retorted, mat kha, meaning, 'Well, you needn't eat'. At this point, he withdrew his love from even the devoted attendant. He was unable, as it were, to bring the mind down. How strange it is! He had an unflinching zeal for renunciation and dispassion - no fancy in this regard. He was ever alert, ever awake on this point, putting up a red-alert signal before himself, as it were, as Sri Ramakrishna used to say, sadhu savadhan.

Here is another incident. The Holy Mother arrived at Balaram Mandir from Jayrambati. Latu Maharaj used to live at this period there, in a room just at the right side of the entrance. Mother went in front of the room and asked, 'Latu, my boy, how are you?' Latu Maharaj, without directly answering the question, said, 'Why have you, a woman of noble descent come out here and are asking about my well-being?' He literally admonished the Holy Mother, just as a son occasionally does his mother. One can very well understand from this incident, how intimate a relationship he had with the Holy Mother, notwithstanding, the actual relationship of a worshipper and the worshipped between them. On the other hand, during his stay at Varanasi he would not visit the Holy Mother regularly when she happened to be there. If anybody asked why he did not go to see Mother, he would retort, 'I do not know your Holy Mother.' But one day while going to offer puja to Lord Viswanatha and Mother Annapurna, he suddenly changed his mind half-way and said, 'Let us go to see Mother.' He went to the Holy Mother and offered all the puja articles at her feet, thus accomplishing worship of Devi Annapurna. All along, he remained the fanciful child of the Holy Mother.

I did not have the privilege to meet him as he was residing at Varanasi in his last days. Neither was there any occasion for me to go there and see him. Again, sometimes, I think I saw him at Varanasi but the memory of that 'darshan' is too feeble to be recollected properly. In Sri Ramakrishna Sangha he has a luminous presence all along. A unique creation of Sri Ramakrishna as he was, his life story too will remain with us a 'wonderful' one for ever.

The very high esteem in which other direct-disciples of Sri Ramakrishna used to hold him, is another important point to note. It's really surprising. Swami Turiyananda was living at Varanasi when Latu Maharaj left his body. In a letter, he narrated the last day's happening. As soon as he learned about the 'mahasamadhi' of Latu Maharaj, Swami Turiyananda went to have the last 'darshan' of his mortal frame and was thrilled to witness the awesome scene of the departure of a noble soul. He was being worshipped in a sitting posture. His facial expression surprised Turiyananda the most. The half-closed meditative eyes with which he was normally seen were now fully open and shining. Yet it was so calm, as if he were blessing everybody, showering compassion on all, wishing the welfare of all. What a beautiful description! Only a great soul can recognize another one. Ordinary people can never understand them truly. Observing from a distance, sometimes hearing something from them or from secondary sources, some people might have composed a biography of such a great man putting together assorted facts in some order, but that can never delve deep into the life of such a spiritual personality. Such a biography has to be an incomplete one. It lacks the tremendous variety of actual life. Satkatha, a collection of his sayings, mentioned earlier, is also a similar book. He lived a highly introvert life, the identity of which was not perceivable even to his close attendants. His spiritual life is as unfathomable as the bottom of the ocean, totally unintelligible to ordinary men like us. So, the letter of Hari Maharaj (Turiyananda) only gives us a glimpse of this life, the depth of his spiritual realization, the uniqueness of his life and his greatness.

If we strive to meditate on his life, we may be able to form some hazy idea of him. We shall not get anybody who had either met him or served him. So the biography is the only source of information. But we must depend on the observations of his brother-disciples the most because they understood him best. Based on their evaluations, we should strive to understand the spirit of Latu Maharaj's life, the depth of his realizations, the meaning behind his behaviour.