Autobiography of a Yogi Part 24
Students seeking to escape from the dualistic MAYA delusion received from Sri Yukteswar patient and understanding counsel.
"Just as the purpose of eating is to satisfy hunger, not greed, so the s.e.x instinct is designed for the propagation of the species according to natural law, never for the kindling of insatiable longings," he said. "Destroy wrong desires now; otherwise they will follow you after the astral body is torn from its physical casing. Even when the flesh is weak, the mind should be constantly resistant. If temptation a.s.sails you with cruel force, overcome it by impersonal a.n.a.lysis and indomitable will. Every natural pa.s.sion can be mastered.
"Conserve your powers. Be like the capacious ocean, absorbing within all the tributary rivers of the senses. Small yearnings are openings in the reservoir of your inner peace, permitting healing waters to be wasted in the desert soil of materialism. The forceful activating impulse of wrong desire is the greatest enemy to the happiness of man. Roam in the world as a lion of self-control; see that the frogs of weakness don't kick you around."
The devotee is finally freed from all instinctive compulsions. He transforms his need for human affection into aspiration for G.o.d alone, a love solitary because omnipresent.
Sri Yukteswar's mother lived in the Rana Mahal district of Benares where I had first visited my guru. Gracious and kindly, she was yet a woman of very decided opinions. I stood on her balcony one day and watched mother and son talking together. In his quiet, sensible way, Master was trying to convince her about something.
He was apparently unsuccessful, for she shook her head with great vigor.
"Nay, nay, my son, go away now! Your wise words are not for me! I am not your disciple!"
Sri Yukteswar backed away without further argument, like a scolded child. I was touched at his great respect for his mother even in her unreasonable moods. She saw him only as her little boy, not as a sage. There was a charm about the trifling incident; it supplied a sidelight on my guru's unusual nature, inwardly humble and outwardly unbendable.
The monastic regulations do not allow a swami to retain connection with worldly ties after their formal severance. He cannot perform the ceremonial family rites which are obligatory on the householder.
Yet Shankara, the ancient founder of the Swami Order, disregarded the injunctions. At the death of his beloved mother, he cremated her body with heavenly fire which he caused to spurt from his upraised hand.
Sri Yukteswar also ignored the restrictions, in a fashion less spectacular. When his mother pa.s.sed on, he arranged the crematory services by the holy Ganges in Benares, and fed many Brahmins in conformance with age-old custom.
The SHASTRIC prohibitions were intended to help swamis overcome narrow identifications. Shankara and Sri Yukteswar had wholly merged their beings in the Impersonal Spirit; they needed no rescue by rule. Sometimes, too, a master purposely ignores a canon in order to uphold its principle as superior to and independent of form. Thus Jesus plucked ears of corn on the day of rest. To the inevitable critics he said: "The sabbath was made for man, and not man for the sabbath." {FN12-20}
Outside of the scriptures, seldom was a book honored by Sri Yukteswar's perusal. Yet he was invariably acquainted with the latest scientific discoveries and other advancements of knowledge.
A brilliant conversationalist, he enjoyed an exchange of views on countless topics with his guests. My guru's ready wit and rollicking laugh enlivened every discussion. Often grave, Master was never gloomy. "To seek the Lord, one need not disfigure his face," he would remark. "Remember that finding G.o.d will mean the funeral of all sorrows."
Among the philosophers, professors, lawyers and scientists who came to the hermitage, a number arrived for their first visit with the expectation of meeting an orthodox religionist. A supercilious smile or a glance of amused tolerance occasionally betrayed that the newcomers antic.i.p.ated nothing more than a few pious plat.i.tudes.
Yet their reluctant departure would bring an expressed conviction that Sri Yukteswar had shown precise insight into their specialized fields.
My guru ordinarily was gentle and affable to guests; his welcome was given with charming cordiality. Yet inveterate egotists sometimes suffered an invigorating shock. They confronted in Master either a frigid indifference or a formidable opposition: ice or iron!
A noted chemist once crossed swords with Sri Yukteswar. The visitor would not admit the existence of G.o.d, inasmuch as science has devised no means of detecting Him.
"So you have inexplicably failed to isolate the Supreme Power in your test tubes!" Master's gaze was stern. "I recommend an unheard-of experiment. Examine your thoughts unremittingly for twenty-four hours. Then wonder no longer at G.o.d's absence."
A celebrated pundit received a similar jolt. With ostentatious zeal, the scholar shook the ashram rafters with scriptural lore.
Resounding pa.s.sages poured from the MAHABHARATA, the UPANISHADS, {FN12-21} the BHASYAS {FN12-22} of Shankara.
"I am waiting to hear you." Sri Yukteswar's tone was inquiring, as though utter silence had reigned. The pundit was puzzled.
"Quotations there have been, in superabundance." Master's words convulsed me with mirth, as I squatted in my corner, at a respectful distance from the visitor. "But what original commentary can you supply, from the uniqueness of your particular life? What holy text have you absorbed and made your own? In what ways have these timeless truths renovated your nature? Are you content to be a hollow victrola, mechanically repeating the words of other men?"
"I give up!" The scholar's chagrin was comical. "I have no inner realization."
For the first time, perhaps, he understood that discerning placement of the comma does not atone for a spiritual coma.
"These bloodless pedants smell unduly of the lamp," my guru remarked after the departure of the chastened one. "They prefer philosophy to be a gentle intellectual setting-up exercise. Their elevated thoughts are carefully unrelated either to the crudity of outward action or to any scourging inner discipline!"
Master stressed on other occasions the futility of mere book learning.
"Do not confuse understanding with a larger vocabulary," he remarked.
"Sacred writings are beneficial in stimulating desire for inward realization, if one stanza at a time is slowly a.s.similated. Continual intellectual study results in vanity and the false satisfaction of an undigested knowledge."
Sri Yukteswar related one of his own experiences in scriptural edification. The scene was a forest hermitage in eastern Bengal, where he observed the procedure of a renowned teacher, Dabru Ballav.
His method, at once simple and difficult, was common in ancient India.
Dabru Ballav had gathered his disciples around him in the sylvan solitudes. The holy BHAGAVAD GITA was open before them. Steadfastly they looked at one pa.s.sage for half an hour, then closed their eyes.
Another half hour slipped away. The master gave a brief comment.
Motionless, they meditated again for an hour. Finally the guru spoke.
"Have you understood?"
"Yes, sir." One in the group ventured this a.s.sertion.
"No; not fully. Seek the spiritual vitality that has given these words the power to rejuvenate India century after century." Another hour disappeared in silence. The master dismissed the students, and turned to Sri Yukteswar.
"Do you know the BHAGAVAD GITA?"
"No, sir, not really; though my eyes and mind have run through its pages many times."
"Thousands have replied to me differently!" The great sage smiled at Master in blessing. "If one busies himself with an outer display of scriptural wealth, what time is left for silent inward diving after the priceless pearls?"
Sri Yukteswar directed the study of his own disciples by the same intensive method of one-pointedness. "Wisdom is not a.s.similated with the eyes, but with the atoms," he said. "When your conviction of a truth is not merely in your brain but in your being, you may diffidently vouch for its meaning." He discouraged any tendency a student might have to construe book-knowledge as a necessary step to spiritual realization.
"The RISHIS wrote in one sentence profundities that commentating scholars busy themselves over for generations," he remarked. "Endless literary controversy is for sluggard minds. What more liberating thought than 'G.o.d is'-nay, 'G.o.d'?"
But man does not easily return to simplicity. It is seldom "G.o.d"
for him, but rather learned pomposities. His ego is pleased, that he can grasp such erudition.
Men who were pridefully conscious of high worldly position were likely, in Master's presence, to add humility to their other possessions.
A local magistrate once arrived for an interview at the seaside hermitage in Puri. The man, who held a reputation for ruthlessness, had it well within his power to oust us from the ashram. I cautioned my guru about the despotic possibilities. But he seated himself with an uncompromising air, and did not rise to greet the visitor.
Slightly nervous, I squatted near the door. The man had to content himself with a wooden box; my guru did not request me to fetch a chair. There was no fulfillment of the magistrate's obvious expectation that his importance would be ceremoniously acknowledged.
A metaphysical discussion ensued. The guest blundered through misinterpretations of the scriptures. As his accuracy sank, his ire rose.
"Do you know that I stood first in the M. A. examination?" Reason had forsaken him, but he could still shout.
"Mr. Magistrate, you forget that this is not your courtroom," Master replied evenly. "From your childish remarks I would have surmised that your college career was unremarkable. A university degree, in any case, is not remotely related to Vedic realization. Saints are not produced in batches every semester like accountants."
After a stunned silence, the visitor laughed heartily.
"This is my first encounter with a heavenly magistrate," he said.
Later he made a formal request, couched in the legal terms which were evidently part and parcel of his being, to be accepted as a "probationary" disciple.
My guru personally attended to the details connected with the management of his property. Unscrupulous persons on various occasions attempted to secure possession of Master's ancestral land. With determination and even by instigating lawsuits, Sri Yukteswar outwitted every opponent. He underwent these painful experiences from a desire never to be a begging guru, or a burden on his disciples.
His financial independence was one reason why my alarmingly outspoken Master was innocent of the cunnings of diplomacy. Unlike those teachers who have to flatter their supporters, my guru was impervious to the influences, open or subtle, of others' wealth.
Never did I hear him ask or even hint for money for any purpose.
His hermitage training was given free and freely to all disciples.
An insolent court deputy arrived one day at the Serampore ashram to serve Sri Yukteswar with a legal summons. A disciple named Kanai and myself were also present. The officer's att.i.tude toward Master was offensive.