Sri Ramakrishna Math : The Vedanta Kesari, She Alone Lived

We know neither rest nor peace. We only whirl round and round pursuing endlessly joys transient. What compulsion to multiply things! What submission to the pleasure of the senses! What rushing about in all sorts of activities and entertainments! Callest thou this living? This Godless, meaningless, feelingless, mechanized existence, with our souls in the grave, as it were! Against this dismal firmament of the world, the Formless Primeval Power concretized and appeared in a human form. Like an effulgent ray of light, It made Its advent as a little girl of golden hue and incomparable beauty. She was Saradathe daughter of Ram Chandra and Syama Sundari. She, by living here, blazed the path and taught us the Art of Livingfor, SHE ALONE LIVED. We human beings, merely exist for a few days like a player that `struts and frets his hour upon the stage and then is heard no more.'¹ Her life was a spontaneous expression of the lofty ideals bequeathed to us by our ancestors and which are violated by us.

What are those lofty ideals which had formed the integral part of the Mother's life? Let us study a few of them.

PURITY: When we try to conjure up mentally the picture of Thakur and Ma, the picture that emerges is one of pristine purity. The flesh has, as it were, ceased to be. The human form is only a sheath to manifest the glory of the transcendent spirit. The pigment required to paint the picture of this holy couple, in the words of Swami Tapasayanandaji, is not `sex but Self.' Without any physical intimacy they were ever united in a perfect union of souls like Shiva and Shakti. In spite of the distance and separation of years, they were inseparable like fire and its power to burn. Ever poised in each other they held each other in perfect reverence and had deep consideration for each other's tastes and inclinations. How many of those who cannot imagine married life without physical relations can live in peace, harmony and perfect understanding? Whereas Thakur and Ma, by their very living, have created `Mahapurushas' and `Nagmahashayas'the highest specimens of immaculate purity, without the least taint of corporeal passion.

Chandra Devi had shifted to Dakshi-neswar in her old age, in order to be close to her son and the Ganges. The Ganges indeed! Could she then imagine that the little bride of her darling Gadhadhar was like the cooling, soothing, purifying Ganges; that she in future would cleanse and purify many by swallowing the poison of their lust, greed and anger, in the profound depths of her heart? The Mother has set the ideal of chastity both for the monks as well as the householders. The Mother of millions and yet the Eternal Virginsuch was the Mother at whose Lotus feet the yogis meditate from yuga to yuga's end for chastity. By her gracious look or a mere touch could she grant brahmacharya to the very soul of a person. `With her at the focus of the mental eye, the alluring female is transmuted into the assuring Divinity.'²

Contentment and Fortitude: Jayram-vatithe Mother's native village, is a small village of West Bengal. Vast green fields lie spread on all sides of it. Amodar, a small rivulet with its transparent water flows by its northern boundary. The whirlpools here and there are full of fish and blooming lotuses. Tall palm trees on the bank of the big tank delight the sight. As a merry playful girl, the Mother wandered freely amid the natural beauty of the place. And lo! Suddenly she found herself confined to a small octagonal room at Nahabat! Like a bird of the air confined to a cage! Used to ease and freedom of village-life, how uncomfortable it must have been to the Mother to live in that room which she shared with other women devotees! And things lay scattered on the floor or hung overhead on slings! Yet, no place or situation could disturb her inner tranquillityfor, contentment was her main strength. What limitation of space could encage that free soul forever ready to take flight in the Infinite Space of Chidakasha? With no facility for bath or toilet at Nahabat, the Mother chose to bathe in the Ganges and attend to her other needs at 3 a.m. when not a soul stirred in the near vicinity. Then she would remain in the room the whole day long; content to dry and sun her hair on the steps of the verandah in the afternoon. Living only at a distance of 25 feet from Thakur she remained calm and collected, to getting his glimpse only once in two months, gazing at his ecstatic singing and dancing only through a hole in the bamboo screen.

After the Master's exit from the World, the Mother had to face utter poverty and loneliness. With none to share her woes, dressed almost like a beggar woman, she had to dig the earth to cultivate some greens. Until these were ready, she subsisted on plain rice without even salt to add. Resigning herself to the Will Divine, she bore all these privations with calm fortitude. No princely pomp, no wealthy store was hers. Yet she exemplified that a contented mind was the greatest treasure a person could possess, unknown to men of possessions. Poor are they who having plenty crave for more; toil in vain to hoard things impermanent, even through deceit and cunning! Ever contented in the bliss of Self, whenever any sweets, fruits or dainties were offered to her, she seldom partook of them herself but fed with them her devotee children. In poverty and plenty she maintained perfect equanimity. Sleeping on a comfortable bed with a soft pillow and mattress or lying down on a stiff mat and a hard pillow made no difference to her.

Radhu subjected her to agonizing torturethe Holy Mother, the wife of a Great Yogi who could not bear to see a tear in her eyes, who was so particular to shield her from others' slights and never so much as hit her with a flower! Radhu abused and cursed the Mother unsparingly, threw objects at her indiscriminately, and flouted her every wish. Yet what enduring forbearance of human frailties was hers! She not only bestowed her intense love on this half-witted, petulant child of her deceased brother but prayed to Thakur fervently to forgive her misdemeanour. Why only Radhu, the Mother remained ever untouched by the frequent rudeness of Hriday. No jibes of the villagers at Jayrambati like `Syama's daughter has been married to a lunatic' could rob her of her inner peace. Calmly did she endure the sarcastic remarks and criticism of people at Kamarpukur because of her unconventional dress as a widow. Assured of Thakur's living presence through repeated visions, she had continued wearing her gold ornaments and thin red-bordered saree. Sweetness and forbearance characterized her dealings with the devotees too. Patiently did she put up with the freaks and idiosyncracies of many a troublesome devotee. One carried on for a long time his breathing exercises in Mother's presence as if she were a wooden statue. The Mother perspired profusely all the while covered as she was with a sheet. Another forcibly struck his head against her toe so that she might not forget him. Who could have lived as she dida paragon of fortitude? Who else could have translated the stubbornness of circumstances and follies of people into such a sweet style through contentment?

Ideal of Work: Whether the Holy Mother lived at Calcutta or at Jayrambati, her life was one of ceaseless work. Anybody who came in contact with her was the recipient of her loving service. Even as a small girl she actively participated in strenuous work at field and home. Going into neck-deep water, she often got fodder for the cows and carried lunch to the labourers in the field. She shared with her mother household duties like cooking, spinning sacred thread, and the care of her brothers. But it was in that little room at Dakshineswar, where she lived for years that she `enacted a pageant of love; and her ceaseless conduct of selfless service in a spirit of fervent devotion defies analysis.'³ In that stuffy and secluded room at Nahabat the Mother kept all her supplies. In spite of the hardships and physical discomforts, she considered that to be the best period of her life. Here she could serve the Master which was her greatest joy. Not only did she cook food that suited Sri Ramakrishna's delicate stomach, she could be of service to him in sundry ways. At times when there were no devotees nearby, she massaged his body with oil, stroked his feet, and carried his food to him. She made string suspenders for him to hang the pots of sweets for his young disciples. She prepared betel-rolls in great numbers and flower garlands for the Divine Mother. As days went by and the devotees began to arrive, the volume of her cooking increased considerably. But without a frown, without showing the least sign of exasperation, she, not only affectionately welcomed all but fed each with the stuff of his choice. For Ram Datta she cooked chapatis and gram dal, and khichudi for Rakhal. Amidst her crowded schedule, she was equally vigilant about the service of her mother-in-law. Even before she called the Mother's name in full, she rushed to her lest the old mother should be inconvenienced, unmindful if her head struck against low door-frame. What a peaceful acceptance of any labour that was called for! What indefatigable service and devotion! Devmata who visited the Mother at the Udbodhan wrote: `Mother occupied the upper floor with a few women disciples. She lived as they, performing the same homely tasks, making no effort to differentiate herself from others save by greater modesty, greater gentleness and humility.'⁴

The Mother often grew weary of the restricted life in Calcutta and returned to the freedom of village life at Jayrambati. She had already shouldered entire responsibility of her physically ailing and mentally retarded niece Radhu and her insane mother. To this were now added the care of her other brothers and their families. The brothers, realizing the warm feeling their sister had for them, looked to her for help. They also constantly worried her with their endless quarrels to extract the most from their loving sister. The Mother, not only did her best to make them comfortable, she also tried to keep peace between them through her winsomeness. Besides, she tenderly served myriads of devotees who flocked to her for guidance. Tirelessly, she served them from dawn to night; fanned them, cooked for them, fed them, looked after their every comfort, even performed japa for their welfare, keeping awake at night. It was not unusual to see her going from door to door for milklimping due to rheumatismmay be to feed a sick devotee or to prepare tea for another. Thus even in her old age the Mother kept herself busily engagedarranging for the worship, distributing prasada, boiling milk, cleaning lamps, winnowing rice and kneading flour. At that time there were many who could relieve her from such jobs. Brahmachari Gopesh saw no sense in Mother's toiling like that and asked her the reason. She simply said that it was good to be diligent and to pray for her so that she might work as long as she lived. Not a moment did she spend in vain. Even while peeling and dressing vegetables and fruit she sang devotional songs or talked to the devotees who unburdened their hearts of loads of sin and woes. And she soothed them in her ethereally soft and gentle voice.

She alone lived because she lived for others. Every action of hers became charged with a hallowed sanctity because it was a great selfless service. Thus did the Mistress of the Cosmous live as an unostentatious and indigent woman and demonstrated that even the most humdrum duties of life like scouring utensils or plastering the house with cowdung could be performed as spiritual acts.

Ideal of Womanhood: Education was not considered necessary for a village girl lest she should stuff her mind with all sorts of nonsense by reading novels etc. But the Holy MotherSaraswati Herselfwho came to dispel the ignorance of millionswas she to read novels and dramas! Like any other village girl, she did not receive any formal education and learnt to read through her own efforts and read only the Mahabharata and the Ramayana and spoke only words of wisdom. She had learnt calmness from the placid rural surroundings; learnt to be as vast as the open sky under which she had moved freely; imbibed piety and purity from seeing and hearing devotional dramas and epic recitals in her childhood; developed a spirit of selfless service and devotion from her parents. Further she had learnt contentment and fortitude, forgiveness and compassion from the Great Swan she was wedded to. In her we find knitted together all those cardinal virtues essential to the texture of Indian womanhood. To Sister Nivedita the Mother was `Sri Ramakrishna's final word as to the ideal of Indian Womanhood. But is she the last of an old order, or the beginning of a new?'⁵ she asked. With her regard for all those eternal values which were fast becoming extinct, the mother was truly the last of an old order. At the same time, in spite of her being brought up amidst rigidly orthodox surroundings, she broke away with all caste and racial prejudices. So she certainly was the ideal of the beginning of a new order.

Universal Motherhood: We have seen how the Mother effaced herself completely in discharging her duties both in her parental as well as husband's house which made her an ideal daughter, affectionate sister, dutiful wife and expert housewife. But it was in her universal motherhood that her great liberalmindedness was particularly revealed. She hugged all in the cosmic sweep of her motherly embracebe it a Muslim labourer or a village sweeper; a brahmin or a kayastha; a foreigner or a native; a drunkard or a criminal. Rising above all conventionality and narrowness, she fed all with the ambrosia of her lovelove that only gives but expects nothing in return, nay, gives even when any return takes the shape of kicks and abuses, ingratitude and persecution. She has set the highest ideal of maternal lovethe central pivot on which rests the stability of home life. Contrary to the prevalent views, the Mother did not hold marriage as the ultimate goal for every girl. She herself arranged for the education of her nieces. If a girl wanted to lead a celibate life, she approved of it. In her opinion, the girl could be sent to sister Nivedita's school to develop her all-round faculties. Why should she be forced into worldliness against her natural inclinations? Was it not an intolerable oppression to remain in life-long slavery to another?

Ideal of Western Women: With all her vastness and broad outlook, the Mother has made her appeal in the West too. Even the western women could see in her their ideal. They were amazed at the manner in which she understood the Easter hymns and the western marriage vow and exclaimed, `Oh, the dharmik words.' To their surprise she ate with Mrs. Bull and Miss MacLeod and allowed Nivedita to live with her, even in the face of opposition from other orthodox women. Once Miss MacLeod stood at Mother's door, unable to decide how she should pay her respects to her. The Mother indicated with her hand that western devotees need not salute her by kneeling and touching her feet. She was impressed by Mother's pragmatism. Sister Nivedita also found in her `the very soul of practicality and common sense.' With her versatility the Mother has entered into the hearts and minds of the westerners. Said one western devotee, `If we in the west would think less of the beauty, comfort and adornment of our bodies and our dwellings, much more of the nourishment of the spirit and a balanced harmony of living, there would be fewer restless neurotics among us, a higher standard of living in a truer sense.'⁶ Another: `The very fact that she manifested herself as a woman is enough to lift up the whole of womankind the world over. She renews for us the highest idealthat of pure and selfless dedication, self-sacrifice and self-abnegation, thus reminding us that whether it be applied to the wife, the nun, the mother, the teacher, the ideal is ever the same.'⁷

Though illiterate, the Holy Mother's life was the open book from which all could learn the Art of Perfect Livingthe lustful and the greedy, the learned and the educated, the ignorant and the foolish. The embodiment of all goddesses, she made her advent as a simple, rustic woman. But Ah! Bedecked with what precious jewels was she `bahuratna-manohara-kantiyutam' which no `Lahas' could take back. Try howsoever we may, with all our human limitations, we can manifest only a little of these virtues. It is only by praying to her incessantly and taking shelter at her feet that the Mother Power, lying dormant in each one of us, will be aroused. Only then will She take us to that abode of Bliss where it is all calm. And then shall cease our indecent clinging to this `bubble-existence' with varied vagaries; quelled will be the tumultuous waves of the restless mind. Then alone shall we livelive in her till eternityand not merely exist for a couple of days to be mingled in dust time and again.

1. Shakespeare, Macbeth, Act V. Sc V. lines 24- 25.
2. Sri Sarada Devi : The Great Wonder (G.W.), Advaita Ashrama, Calcutta, 19 , p. 370.
3. Ibid, p. 377.
4. Ibid, p. 289.
5. Pravrajika Atmaprana, Sister Nivedita, p. 64.
6. G.W., p. 325.
7. G.W., p. 319-320.