Autobiography of a Yogi Part 70
"No, this is enough."
"Do you carry any books?"
"No, I teach from memory those people who wish to hear me."
"What else do you do?"
"I roam by the Ganges."
At these quiet words, I was overpowered by a yearning for the simplicity of his life. I remembered America, and all the responsibilities that lay on my shoulders.
"No, Yogananda," I thought, sadly for a moment, "in this life roaming by the Ganges is not for you."
After the sadhu had told me a few of his spiritual realizations, I shot an abrupt question.
"Are you giving these descriptions from scriptural lore, or from inward experience?"
"Half from book learning," he answered with a straightforward smile, "and half from experience."
We sat happily awhile in meditative silence. After we had left his sacred presence, I said to Mr. Wright, "He is a king sitting on a throne of golden straw."
We had our dinner that night on the MELA grounds under the stars, eating from leaf plates pinned together with sticks. Dishwashings in India are reduced to a minimum!
Two more days of the fascinating k.u.mBHA; then northwest along the Jumna banks to Agra. Once again I gazed on the Taj Mahal; in memory Jitendra stood by my side, awed by the dream in marble. Then on to the Brindaban ashram of Swami Keshabananda.
My object in seeking out Keshabananda was connected with this book.
I had never forgotten Sri Yukteswar's request that I write the life of Lahiri Mahasaya. During my stay in India I was taking every opportunity of contacting direct disciples and relatives of the Yogavatar. Recording their conversations in voluminous notes, I verified facts and dates, and collected photographs, old letters, and doc.u.ments. My Lahiri Mahasaya portfolio began to swell; I realized with dismay that ahead of me lay arduous labors in authorship.
I prayed that I might be equal to my role as biographer of the colossal guru. Several of his disciples feared that in a written account their master might be belittled or misinterpreted.
"One can hardly do justice in cold words to the life of a divine incarnation," Panchanon Bhattacharya had once remarked to me.
Other close disciples were similarly satisfied to keep the Yogavatar hidden in their hearts as the deathless preceptor. Nevertheless, mindful of Lahiri Mahasaya's prediction about his biography, I spared no effort to secure and substantiate the facts of his outward life.
Swami Keshabananda greeted our party warmly at Brindaban in his Katayani Peith Ashram, an imposing brick building with ma.s.sive black pillars, set in a beautiful garden. He ushered us at once into a sitting room adorned with an enlargement of Lahiri Mahasaya's picture. The swami was approaching the age of ninety, but his muscular body radiated strength and health. With long hair and a snow-white beard, eyes twinkling with joy, he was a veritable patriarchal embodiment. I informed him that I wanted to mention his name in my book on India's masters.
"Please tell me about your earlier life." I smiled entreatingly; great yogis are often uncommunicative.
Keshabananda made a gesture of humility. "There is little of external moment. Practically my whole life has been spent in the Himalayan solitudes, traveling on foot from one quiet cave to another. For a while I maintained a small ashram outside Hardwar, surrounded on all sides by a grove of tall trees. It was a peaceful spot little visited by travelers, owing to the ubiquitous presence of cobras."
Keshabananda chuckled. "Later a Ganges flood washed away the hermitage and cobras alike. My disciples then helped me to build this Brindaban ashram."
One of our party asked the swami how he had protected himself against the Himalayan tigers. {FN42-9}
Keshabananda shook his head. "In those high spiritual alt.i.tudes,"
he said, "wild beasts seldom molest the yogis. Once in the jungle I encountered a tiger face-to-face. At my sudden e.j.a.c.u.l.a.t.i.o.n, the animal was transfixed as though turned to stone." Again the swami chuckled at his memories.
"Occasionally I left my seclusion to visit my guru in Benares. He used to joke with me over my ceaseless travels in the Himalayan wilderness.
"'You have the mark of wanderl.u.s.t on your foot,' he told me once.
'I am glad that the sacred Himalayas are extensive enough to engross you.'
"Many times," Keshabananda went on, "both before and after his pa.s.sing, Lahiri Mahasaya has appeared bodily before me. For him no Himalayan height is inaccessible!"
Two hours later he led us to a dining patio. I sighed in silent dismay. Another fifteen-course meal! Less than a year of Indian hospitality, and I had gained fifty pounds! Yet it would have been considered the height of rudeness to refuse any of the dishes, carefully prepared for the endless banquets in my honor. In India (nowhere else, alas!) a well-padded swami is considered a delightful sight. {FN42-10}
[Ill.u.s.tration: Mr. Wright, myself, Miss Bletch--in Egypt--see camel.jpg]
[Ill.u.s.tration: Rabindranath Tagore, inspired poet of Bengal, and n.o.bel Prizeman in literature--see tagore.jpg]
[Ill.u.s.tration: Mr. Wright and I pose with the venerable Swami Keshabananda and a disciple at the stately hermitage in Brindaban--see keshabananda.jpg]
After dinner, Keshabananda led me to a secluded nook.
"Your arrival is not unexpected," he said. "I have a message for you."
I was surprised; no one had known of my plan to visit Keshabananda.
"While roaming last year in the northern Himalayas near Badrinarayan,"
the swami continued, "I lost my way. Shelter appeared in a s.p.a.cious cave, which was empty, though the embers of a fire glowed in a hole in the rocky floor. Wondering about the occupant of this lonely retreat, I sat near the fire, my gaze fixed on the sunlit entrance to the cave.
"'Keshabananda, I am glad you are here.' These words came from behind me. I turned, startled, and was dazzled to behold Babaji!
The great guru had materialized himself in a recess of the cave.
Overjoyed to see him again after many years, I prostrated myself at his holy feet.
"'I called you here,' Babaji went on. 'That is why you lost your way and were led to my temporary abode in this cave. It is a long time since our last meeting; I am pleased to greet you once more.'
"The deathless master blessed me with some words of spiritual help, then added: 'I give you a message for Yogananda. He will pay you a visit on his return to India. Many matters connected with his guru and with the surviving disciples of Lahiri will keep Yogananda fully occupied. Tell him, then, that I won't see him this time, as he is eagerly hoping; but I shall see him on some other occasion.'"
I was deeply touched to receive from Keshabananda's lips this consoling promise from Babaji. A certain hurt in my heart vanished; I grieved no longer that, even as Sri Yukteswar had hinted, Babaji did not appear at the k.u.mBHA MELA.
Spending one night as guests of the ashram, our party set out the following afternoon for Calcutta. Riding over a bridge of the Jumna River, we enjoyed a magnificent view of the skyline of Brindaban just as the sun set fire to the sky-a veritable furnace of Vulcan in color, reflected below us in the still waters.
The Jumna beach is hallowed by memories of the child Sri Krishna.
Here he engaged with innocent sweetness in his LILAS (plays) with the GOPIS (maids), exemplifying the supernal love which ever exists between a divine incarnation and his devotees. The life of Lord Krishna has been misunderstood by many Western commentators.
Scriptural allegory is baffling to literal minds. A hilarious blunder by a translator will ill.u.s.trate this point. The story concerns an inspired medieval saint, the cobbler Ravidas, who sang in the simple terms of his own trade of the spiritual glory hidden in all mankind:
Under the vast vault of blue Lives the divinity clothed in hide.
One turns aside to hide a smile on hearing the pedestrian interpretation given to Ravidas' poem by a Western writer:
"He afterwards built a hut, set up in it an idol which he made from a hide, and applied himself to its worship."
Ravidas was a brother disciple of the great Kabir. One of Ravidas'
exalted chelas was the Rani of Chitor. She invited a large number of Brahmins to a feast in honor of her teacher, but they refused to eat with a lowly cobbler. As they sat down in dignified aloofness to eat their own uncontaminated meal, lo! each Brahmin found at his side the form of Ravidas. This ma.s.s vision accomplished a widespread spiritual revival in Chitor.
In a few days our little group reached Calcutta. Eager to see Sri Yukteswar, I was disappointed to hear that he had left Serampore and was now in Puri, about three hundred miles to the south.
"Come to Puri ashram at once." This telegram was sent on March 8th by a brother disciple to Atul Chandra Roy Chowdhry, one of Master's chelas in Calcutta. News of the message reached my ears; anguished at its implications, I dropped to my knees and implored G.o.d that my guru's life be spared. As I was about to leave Father's home for the train, a divine voice spoke within.
"Do not go to Puri tonight. Thy prayer cannot be granted."