From A Search in Secret India
by Paul Brunton
Master Mahasaya, disciple of Ramakrishna known as “M.” and teacher to Paramhansa Yogananda
And so I am now in Calcutta itself, searching for the house of the Master Mahasaya, the aged disciple of Ramakrishna.
Passing through an open courtyard which adjoins the street, I reach a steep flight of steps leading into a large, rambling old house. I climb up a dark stairway and pass through a low door on the top storey. I find myself in a small room, which opens out on to the flat, terraced roof of the house. Two of its walls are lined with low divans. Save for the lamp and a small pile of books and papers, the room is otherwise bare. A young man enters and bids me wait for the coming of his master, who is on a lower floor.
Ten minutes pass. I hear the sound of someone stirring from a room on the floor below out into the stairway. Immediately there is a tingling sensation in my head and the idea suddenly grips me that that man downstairs has fixed his thoughts upon me. I hear the man’s footsteps going up the stairs. When at last – for he moves with extreme slowness – he enters the room, I need no one to announce his name. A venerable patriarch has stepped from the pages of the Bible, and a figure from Mosaic times has turned to flesh. This man with bald head, long white beard, and white moustache, grave countenance, and large, reflective eyes; this man whose shoulders are slightly bent with the burden of nearly eighty years of mundane existence, can be none other than the master Mahasaya.
He takes his seat on a divan and then turns his face towards mine. In that grave, sober presence I realize instantly that there can be no light persiflage, no bandying of wit or humour, no utterance even of the harsh cynicism and dark scepticism which overshadow my soul from time to time. His character, with its commingling of perfect faith in God and nobility of conduct, is written in his appearance for all to see.
He addresses me in perfectly accented English:
“You are welcome here.”
He bids me come closer and take my seat on the same divan. He holds my hand for a few moments. I deem it expedient to introduce myself and explain the object of my visit. When I have concluded speaking, he presses my hand again in a kindly manner and says:
“It is a higher power which has stirred you to come to India, and which is bringing you in contact with the holy men of our land. There is a real purpose behind that, and the future will surely reveal it. Await it patiently.”
“Will you tell me something about your master Ramakrishna?”
Master Mahasaya (Mahendranath Gupta) c. 1900
“Ah, now you raise a subject about which I love best to talk. It is nearly half a century since he left us, but his blessed memory can never leave me; always it remains fresh and fragrant in my heart. I was twenty-seven when I met him and was constantly in his society for the last five years of his life. The result was that I became a changed man; my whole attitude towards life was reversed. Such was the strange influence of this god-man Ramakrishna. He threw a spiritual spell upon all who visited him. He literally charmed them, fascinated them. Even materialistic persons who came to scoff became dumb in his presence.”
“But how can such persons feel reverence for spirituality – a quality in which they do not believe?” I interpose, slightly puzzled.
The corners of Mahasaya’s mouth pull up in a half smile. He answers:
“Two persons taste red pepper. One does not know its name; perhaps he has never even seen it before. The other is well acquainted with it and recognizes it immediately. Will it not taste the same to both? Will not both of them have a burning sensation on the tongue? In the same way, ignorance of Ramakrishna’s spiritual greatness did not debar materialistic persons from ‘tasting’ the radiant influence of spirituality which emanated from him.”
“Then he really was a spiritual superman?”
“Yes, and in my belief even more than that. Ramakrishna was a simple man, illiterate and uneducated – he was so illiterate that he could not even sign his name, let alone write a letter. He was humble in appearance and humbler still in mode of living, yet he commanded the allegiance of some of the best-educated and most-cultured men of the time in India. They had to bow before his tremendous spirituality which was so real that it could be felt. He taught us that pride, riches, wealth, worldly honours, worldly position are trivialities in comparison with that spirituality, are fleeting illusions which deceive men. Ah, those were wonderful days! Often he would pass into trances of so palpably divine a nature that we who were gathered around him then would feel that he was a god, rather than a man. Strangely, too, he possessed the power of inducing a similar state in his disciples by means of a single touch; in this state they could understand the deep mysteries of God by means of direct perception. But let me tell you how he affected me.
“I had been educated along Western lines. My head was filled with intellectual pride. I had served in Calcutta colleges as Professor of English Literature, History and Political Economy, at different times. Ramakrishna was living in the temple of Dakshineswar, which is only a few miles up the river from Calcutta. There I found him one unforgettable spring day and listened to his simple expression of spiritual ideas born of his own experience. I made a feeble attempt to argue with him but soon became tongue-tied in that sacred presence, whose effect on me was too deep for words. Again and again I visited him, unable to stay away from this poor, humble but divine person, until Ramakrishna one day humorously remarked:
“A peacock was given a dose of opium at four o’clock. The next day it appeared again exactly at that hour. It was under the spell of opium and came for another dose. ‘
“That was true, symbolically speaking. I had never enjoyed such blissful experiences as when I was in the presence of Ramakrishna, so can you wonder why I came again and again? And so I became one of his group of intimate disciples, as distinguished from merely occasional visitors. One day the master said to me:
“I can see from the signs of your eyes, brow and face that you are a Yogi. Do all your work then, but keep your mind on God. Wife, children, father and mother, live with all and serve them as if they are your own. The tortoise swims about in the waters of the lake, but her mind is fixed to where her eggs are laid on the banks. So, do all the work of the world but keep the mind in God.”
“And so, after the passing away of our master, when most of the other disciples voluntarily renounced the world, adopted the yellow robe, and trained themselves to spread Ramakrishna’s message through India, I did not give up my profession but carried on with my work in education. Nevertheless, such was my determination not to be of the world although I was in it, that on some nights I would retire at dead of night to the open veranda before the Senate House and sleep among the homeless beggars of the city, who usually collected there to spend the night. This used to make me feel, temporarily at least, that I was a man with no possessions.
“Ramakrishna has gone, but as you travel through India you will see something of the social, philanthropic, medical and educational work being done throughout the country under the inspiration of those early disciples of his, most of whom, alas! have now passed away too. What you will not see so easily is the number of changed hearts and changed lives primarily due to this wonderful man. For his message has been handed down from disciple to disciple, who have spread it as widely as they could. And I have been privileged to take down many of his sayings in Bengali; the published record has entered almost every household in Bengal, while translations have also gone into other parts of India. So you see how Ramakrishna’s influence has spread far beyond the immediate circle of his little group of disciples.”
Mahasaya finishes his long recital and relapses into silence. As I look at his face anew, I am struck by the non-Hindu colour and cast of his face. Again I am wafted back to a little kingdom in Asia Minor, where the children of Israel find a temporary respite from their hard fortunes. I picture Mahasaya among them as a venerable prophet speaking to his people. How noble and dignified the man looks! His goodness, honesty, virtue, piety and sincerity are transparent. He possesses that self-respect of a man who has lived a long life in utter obedience to the voice of conscience.
“I wonder what Ramakrishna would say to a man who cannot live by faith alone, who must satisfy reason and intellect?” I murmur questioningly.
“He would tell the man to pray. Prayer is a tremendous force. Ramakrishna himself prayed to God to send him spiritually inclined people, and soon after that those who later became his disciples or devotees began to appear.”
“But if one has never prayed – what then?”
“Prayer is the last resort. It is the ultimate resource left to man. Prayer will help a man where the intellect may fail.”
“But if someone came to you and said that prayer did not appeal to his temperament. What counsel would you give him?” I persist gently.
“Then let him associate frequently with truly holy men who have had real spiritual experience. Constant contact with them will assist him to bring out his latent spirituality. Higher men turn our minds and wills towards divine objects. Above all, they stimulate an intense longing for the spiritual life. Therefore, the society of such men is very important as the first step, and often it is also the last, as Ramakrishna himself used to say.”
Thus we discourse of things high and holy, and how man can find no peace save in the Eternal Good. Throughout the evening different visitors make their arrival until the modest room is packed with Indians – disciples of the master Mahasaya. They come nightly and climb the stairs of this four-storeyed house to listen intently to every word uttered by their teacher.
And for a while I, too, join them. Night after night I come, less to hear the pious utterances of Mahasaya than to bask in the spiritual sunshine of his presence. The atmosphere around him is tender and beautiful, gentle and loving; he has found some inner bliss and the radiation of it seems palpable. Often I forget his words, but I cannot forget his benignant personality. That which drew him again and again to Ramakrishna seems to draw me to Mahasaya also, and I begin to understand how potent must have been the influence of the teacher when the pupil exercises such a fascination upon me.
When our last evening comes, I forget the passage of time, as I sit happily at his side upon the divan. Hour after hour has flown by; our talk has had no interlude of silence, but at length it comes. And then the good master takes my hand and leads me out to the terraced roof of his house where, in the vivid moonlight, I see a circling array of tall plants growing in pots and tubs. Down below a thousand lights gleam from the houses of Calcutta.
The moon is at its full. Mahasaya points up towards its round face and then passes into silent prayer for a brief while. I wait patiently at his side until he finishes. He turns, raises his hand in benediction and lightly touches my head.
I bow humbly before this angelic man, unreligious though I am. After a few more moments of continued silence, he says softly:
“My task has almost come to an end. This body has nearly finished what God sent it here to do. Accept my blessing before I go.” *
He has strangely stirred me. I banish the thought of sleep and wander through many streets. When, at length, I reach a great mosque and hear the solemn chant, “God is most great!” break forth upon the midnight stillness, I reflect that if anyone could free me from the intellectual scepticism to which I cling and attach me to a life of simple faith, it is undoubtedly the master Mahasaya.
* Before long I was apprised of his death.
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