Mother of the Wicked and the Virtuous.

October 2, 2005

Dear Satweeka Bhaktha Janas,

Whenever a remarkable person commands the universal respect, reverence, and

adoration of the religious world, one knows with certainty that it is due to

the wonderful manifestation of divine power present in that soul from birth.

Such a person, who lives only for the sake of others, is the embodiment of the

highest spiritual values and exemplary virtues, manifesting uncompromising

love, affection, sympathy, and compassion for all. The continual manifestation

at an exalted level of those values and virtues, which are so essential to the

upkeep of social and personal life, is not easy. A special power and

inspiration is required to maintain and retain in one’s life those higher

spiritual qualities. There must be a basic source from which such inspiration

springs out, and a proximity to that source in the person who, in presence and

action, manifests its

power. When people recognize that source, and feel it in their life, they gain

appreciation for that ideal, and are drawn to it. This power goes on

influencing people’s heart and soul, and it never ends. It takes time, of

course, but when a person comes in contact with such a high spiritual soul, a

kind of innate belief begins to work in that person’s life in such a way that

spiritual help results from turning towards that power.

Sri Sarada Devi is such a high spiritual soul. If we believe that there is a

relation between human life and divine life, – between secular life and

spiritual life, – and if we accept that a meaningful life is one that seeks

higher ideals and goals for humanity, then we would like to know about someone

whose own life can offer guidance. Sri Sarada Devi’s life provides the

inspiration that helps transcend human perceptions and limitations. An

understanding of the meaning of her life will necessarily result in a sense of

security –a basic feeling that life has acquired a special goal. There is a

special meaning associated to the acquisition of a higher spiritual goal, one

which brings a feeling of satisfaction and completeness.

Bringing forward this feeling, this overpowering inspiration into one’s own

life, is the fundamental service that a spiritual person can give. It is

indeed the demonstration of the great power of spirituality.

Sri Sarada Devi was the spiritual consort of Sri Ramakrishna, who was the

teacher of Swami Vivekananda and the founder of the monastic order that bears

his name. Sri Ramakrishna is considered by many to be the modern prophet of

India. Sri Sarada Devi played a key role in continuing the work of this

extraordinary religious teacher. As time passes, more and more people from all

over the world, from a variety of cultural backgrounds, and from diverse

religious traditions, are taking an interest in understanding her, in knowing

her, in discovering her supreme moral and spiritual excellence, and in coming

in contact with her divine nature.

Sri Sarada Devi was born on December 22nd, 1853, in the remote village of

Jayrambati in the district of Bankura in West Bengal, India. She was brought

up under the care of her parents Ram Chandra Mukhopadhyaya and Shyamasundari

Devi, in the religious atmosphere of the village. Her parents were pious

orthodox Brahmins devoted to their traditional religions and social customs.

They named her Saradamani Devi, or Sarada in short form.

In course of time, Sarada had a sister and five brothers. She grew up as a

gentle and guileless girl, adorned with moral excellence, and an affectionate

attitude towards others. Because of Sarada’s loving nature, she often worked

as peacemaker with her playmates. Though young, she never withdrew from shared

family duties such as helping her mother in the kitchen, picking cotton in the

fields, feeding the cattle, and looking after her younger sister and brothers.

She obtained elementary education from the village school, which later helped

her read religious literature such as the Ramayana and Mahabharata.

From a very young age, her main interest in life was to become acquainted with

the spiritual culture of India through local religious activities.

In the early stages of her life, Sarada developed a strong compassionate feeling

for others. This feeling soon found an opportunity to spring into action.

During her early years there was a terrible drought in the region, which

brought about widespread scarcity of food grains. Sarada’s parents opened

their kitchen to the famine stricken families. It was observed that Sarada was

helping in feeding the people in spite of the limitations imposed by her young

age.

Days, months, and years passed, when at last the unseen hand of The Providence

brought Sarada to Sri Ramakrishna.

Sri Ramakrishna was born on February 18, 1836, in the village of Kamarpukur, in

the district of Hooghly, West Bengal, a place three miles from Jayrambati. Sri

Ramakrishna was known to have experienced states of God-intoxication from his

young days. At the age of seventeen he went to Calcutta with his eldest

brother Ramkumar. Destiny brought Sri Ramakrishna to the garden-temple of

Dakshineshwar, a place five miles North of Calcutta where he became a priest

serving the Goddess Kali, the blissful Mother of the universe. During that

time, through prayer and meditation, Sri Ramakrishna became completely absorbed

in the thought of God-consciousness, as he became indifferent to food, sleep,

and other physical requirements.

According to Indian custom, Sri Ramakrishna’s family arranged his wedding to

Sarada, although at that time she was only five or seven years old, and Sri

Ramakrishna was twenty-three. Sri Ramakrishna, who would always depend for

everything on the Divine agency, understood that the event was predestined to

take place, so he agreed to it. Soon after the wedding ceremony, he returned

to the Kali Temple at Dakshineshwar, where he continued to live a

God-intoxicated life. Eight years passed in this way.

Sri Ramakrishna then visited Kamarpukur to fulfill his responsibilities towards

his young wife, Sarada. He proceeded to teach her on all matters, spiritual

and secular. He emphasized the basic needs of spiritual disciplines, such as

the practice of non-attachment, self-mastery, meditation, and prayer. He told

her how to take care of her duties of householder, how to serve guests, show

respect for elders, discharge worldly duties in an unselfish spirit, and even

kindle a lamp, travel in a boat and ride in a railway train. He also taught

her that one should adjust properly and intelligently to time, place and

circumstance, and behave with respect for all people, a lesson that she always

followed to the letter. Later in her life, Sri Sarada Devi told of how this

initial guidance laid the foundation for her future life. Whenever she

recalled those days with

Sri Ramakrishna, she would be filled with joy. In her own words, “at that time,

I always felt as if a jar brimful of bliss was set in my heart. It is not

possible to describe the fullness of that joy.”

Sri Ramakrishna was quite aware of Sarada’s divine nature, and her mission in

the world. He would remind her again and again of her future work, and that

she should prepare for the great mission of her life. After this time of

initial training, Sri Ramakrishna returned to the Kali Temple. Four years

passed. Sri Sarada Devi went to the Dakshineshwar temple to meet Sri

Ramakrishna. That was the most important event of her life. She acted as a

true disciple of Sri Ramakrishna, and lived a nun’s life. During that time,

Sri Ramakrishna taught her abstruse spiritual truths and multiple spiritual

disciplines. He trained her to realize those truths in her own life.

Sri Ramakrishna and Sri Sarada Devi lived an unprecedented life in the religious

history of the world. At that time Sri Sarada Devi was almost eighteen years of

age. The true nature of their relationship and kinship was beyond the grasp of

ordinary minds. By observing her behavior, Sri Ramakrishna was convinced that

her relationship and attitude toward him were firmly based on a divine

spiritual plane. He did not arrive at that conclusion in one day, but as a

result of their constant and close association with her. As they shared their

lives, day and night, there was only the divine spirit working in them. No

other thought, other than that of the divine presence arose in their minds.

Such a continued divine relationship between two souls of opposite gender is

unique in religious records, and a source of inspiration for generations to

come.

(Thakur and Ma feeding Kali as a baby)

A remarkable dialogue occurred during those early days. Upon her arrival, Sri

Ramakrishna asked, “Do you want to drag me down to the mundane life, as I see

you are here?” “Not at all” was the immediate reply from Sri Sarada Devi. And

without a moment’s hesitation, “On the contrary, I am here to help you realize

your spiritual ideal. Why should I get you down to the worldly life?”

Sri Ramakrishna recognized in Sri Sarada Devi the Divine Energy (Shakti) usually

known as Divine Mother in Hinduism. This Divine Energy was manifested in and

through Sri Sarada Devi for the welfare of the world. In Hinduism there is a

Divine Mother that represents this Great Spiritual Power, a conscious and

living power that acts in diverse ways, even taking human form. Sri

Ramakrishna believed that Sri Sarada Devi represented this very power.

Hinduism advocates the worship of God in a variety of ways, the motherhood of

God being its most distinct feature. The fact is that the Ultimate Truth

(Brahman) is beyond the grasp of human mind or human intelligence, being

nameless, formless, attributeless, and unattached. From the highest standpoint

of the Ultimate Truth, there is no creation, preservation, or dissolution. The

phenomenal world or relative existence is the outcome of Brahman’s Shakti or

Divine Power, the inscrutable creative power. This Power (Shakti) and the

Ultimate Truth (Brahman) are as inseparable as fire and its power to burn, a

gem and its luster, or a word and its meaning. All animate and inanimate

objects are sprung out from one source – the Universal Energy (Shakti). In

Hinduism this Power is known as Divine Mother, a living self-luminous

power.

This Divine Mother has many divine forms and aspects. God-incarnations

(Avataras) are the special manifestations of this power.

This Shakti is manifest in the universe. The operation of the world phenomena

is founded upon a set of natural laws and universal moral principles. Those

laws and principles are the first manifestation of the divine power. It is in

that sense that all created beings are the children of Divine Mother. Yet as

children we suffer because of many reasons by which disharmony befalls the

world. The world has been anxiously waiting to find relief from pain,

suffering, miseries, torture, tyranny, delusion, insecurity, worries,

anxieties, and so forth. In the ancient Hindu texts known as the Puranas, such

suffering and expectation is described as the constant fight between two forces

– evil forces and good forces. The former represented by demons that incarnate

all forms of human weakness, the latter by gods that incarnate the higher

virtues. Individuals,

societies, nations, and even the universal life are subject and affected by the

influence of those forces. In the Hindu texts, it is only through the guidance

of the Great Spiritual Power (Maha-Shakti) that peace is re-established,

bringing joy, assurance, and happiness in life to all people.

Divine Mother must thus act to bring back harmony in life. At the cosmic level

this action results in the staying power of natural laws and moral principles.

In the personal realm it results in the ability of a person to acquire harmony

within and without, which results in inner knowledge. By practicing various

forms of spiritual courses, divine knowledge and divine powers can be aroused

in life. The methods of rousing divine energy within are known as yogas. To

bring joy, happiness, prosperity, and spiritual knowledge to every life, Divine

Mother is the person to act.

Sri Ramakrishna knew that Sri Sarada Devi was the manifestation of the Divine

Mother and he felt that the time was ripe to fully awaken the divinity in her.

He arranged for a special worship of the Divine Mother, which was accomplished

by performing the worship of Sri Sarada Devi as Her living manifestation

sitting before him and accepting his worship and offerings. The simple girl,

born and brought up in a far away village, was transformed into a veritable

goddess and became at the same time conscious of that fact. According to Sri

Ramakrishna, the worship of God as the Divine Mother represents the final stage

in spiritual life.

One day, Sri Sarada Devi asked Sri Ramakrishna, “How do you look upon me?” The

reply came from him, “The same Divine Mother who is in the temple, the same

mother who gave birth to this body and is now living in the nahabat (the music

room next to his room), that same mother is serving me. Truly I always see you

as a form of the blissful Divine Mother.”

At the Dakshineshwar temple-garden Sri Sarada Devi’s life became a busy life.

She dedicated the totality of her life to attending to the needs of Sri

Ramakrishna and his devotees, male and female, young and old. Besides this,

her routine included daily worship, meditation, and prayer, and counting her

beads (repeating the name of God or a sacred phrase – mantra – while passing

the beads of a rosary – mala) a hundred thousand times. She did not forget her

own mother and relatives in her home village. She often visited them covering

the sixty-mile distance on foot.

During one of her trips to Dakshineshwar from Jayrambati she had an encounter

with a highwayman and his wife. On that occasion, she showed a wonderful

presence of mind. Sri Sarada Devi’s utter simplicity, straightforwardness, and

gentle words completely won the heart of the robber and his wife, who at once

adopted her as their daughter. Later, this couple visited Sri Ramakrishna at

Dakshineshwar several times with suitable gifts, and Sri Ramakrishna treated

them kindly as if they were his own in-laws.

As an earthly mother feels the urge of motherhood and the need to nurse, to look

after and to protect her children, likewise, the Divine Mother feels that urge

at the cosmic level. This divine motherhood is a special manifestation of the

divine – an experience of universalism – which satisfies that urge through the

children of the spirit. All created beings are her children. Through her

unceasing activities while she was at Dakshineshwar with Sri Ramakrishna, Sri

Sarada Devi’s hidden motherhood gradually began to express itself in her outer

activities. Thus she became mother to innumerable children.

It was noticed that Sri Sarada Devi asserted her motherly privilege all the

time, and would not allow anyone, even Sri Ramakrishna, to interfere with the

exercise of her motherly prerogatives. When anyone would address her as

“Mother” she immediately forgot all his or her faults and shortcomings. Thus

Amzad, a Muslim man, found an equal reception with her, as did Swami

Saradananda, a direct disciple of Sri Ramakrishna and General Secretary of the

Ramakrishna Order.

Sri Ramakrishna gave up his mortal body (maha-samadhi) on the 16th of August

1886. Sri Sarada Devi had to take the responsibility of the devotees and

disciples of Sri Ramakrishna, and later on the religious organization named the

Ramakrishna Order, a powerful movement set in motion by Sri Ramakrishna himself.

Through Sri Ramakrishna’s young disciples, (the foremost among them being Swami

Vivekananda), she had to give others courage and peace in moments of despair.

>From this time on, it was appropriate to refer to Sri Sarada Devi as Holy

Mother, the name by which she is now cherished by her disciples and by Sri

Ramakrishna’s devotees.

Holy mother visited many pilgrim centers in India after the passing away of Sri

Ramakrishna. In one of the temples she fervently prayed that she might never

see other people’s blemishes. Later in her life she was approached with a

request to reprimand a person for his faults. “I cannot simply do it” she

remonstrated firmly. “I cannot see other’s faults. I am simply not that way.

There are enough people always ready to criticize others. The world will not

come to an end if I refrain.”

Sri Ramakrishna instructed Sri Sarada Devi to care for people by fulfilling

their spiritual needs through the awakening of divine consciousness. Such a

mission can only be fulfilled by a few souls who are at par with the universal

spiritual power, a permanent state of divine consciousness. Souls of that

caliber infuse into society the power to awaken spiritual consciousness: a

power that can remain latent for future generations who benefit from its

release. This creates a continuous effect, which is working for the welfare of

the world, and is never ending. Sri Sarada Devi put in motion one such

spiritual avalanche.

The Holy mother did this by maintaining a loving and sympathetic attitude

towards all people. Beginning in 1887, until she gave up her mortal body on

Tuesday, July 21st 1920, she carried out her spiritual ministry, bringing joy,

assurance, happiness and relief to the suffering people, and setting an ideal

example for future generations to follow. People will discover the meaning of

life through her legacy.

Sri Ramakrishna respected Sri Sarada Devi for her intelligence and wisdom. The

great disciples of Sri Ramakrishna, such as Swami Vivekananda and others, would

always consult her before taking up any new projects and seek her blessings.

One key event took place in 1901. Swami Vivekananda introduced the worship of

Divine Mother in the form of Mother Durga (a Hindu Goddess) at the newly

established Belur Monastery. Holy mother sanctioned the function with her

attendance. Such forms of adoration help spiritual seekers bring forward the

spiritual ideal into daily life and develop faith and love for the divine.

Born and brought up in an orthodox Brahmin family, Holy Mother was very bashful

and would hesitate to talk with others outside the circle of a few women

devotees and the immediate family members. She would also be unwilling to stay

in other people’s home. But an elderly lady, devotee of Sri Ramakrishna at

Kamarpukur, much respected for her wisdom, advised Holy Mother that Sri

Ramakrishna devotees were like her own children and that she should not

hesitate to accept their invitation. Thus, she opened up herself to the world.

Gradually, her conviction became clear beyond the shadow of doubt, that the

purpose of Sri Ramakrishna’s advent was to show humanity the spiritual

meaningfulness of life and the way to reach the goal of spiritual liberation,

and that she had a significant part to play in that divine dispensation.

Thus, when Swami Vivekananda before going to Chicago had doubts about his

mission in the Western world, he sought the blessings of Holy Mother by writing

her a message from South India. Holy mother was very glad to receive the letter

from the beloved disciple of Sri Ramakrishna, and sent him word that it was Sri

Ramakrishna’s divine mission that he would advance in the West. Swami

Vivekananda was greatly relieved once he received the response.

For a while, after Sri Ramakrishna’s passing away Holy Mother stayed in the

village of Kamarpukur, the birthplace of Sri Ramakrishna. Later on she lived

in her own village home of Jayrambati, going to Calcutta from time to time.

She carried out unceasing activity wherever she went, whether in Calcutta or

Jayrambati. She performed all the duties of life such as talking to relatives,

looking after devotees, helping the needy and the sick, and instructing

spiritual seekers. While performing her duties, she manifested tremendous

power of self-control, keeping her great spiritual power within the bounds of

her even greater modesty.

Undoubtedly Holy Mother provides an ideal for people to follow in this age. No

one can claim total freedom from the problems of life. They affect all people

living in the world. The issue is not whether life’s problems will be present

in our lives, but how to keep calmness and an attitude of service in every day

life and in the face of adverse factors. Of all the forces that work in human

life, patience is a great power. A great part of today’s life is lost to

impatience – impatience with ourselves, and impatience with others. Patience

and practice of self-control have a tremendous impact on our reactions, which

are the root of so many evils in life. Holy mother exemplified the enormous

power of patience in day-to-day life affairs. She lived with several mentally

disturbed relatives who were demanding and selfish. Yet she maintained

calmness and a spirit of service. As a result, she had the mastery over the

situation. She practiced self-control, no reaction, no anger, no hatred, no

jealousy, and no greediness. Her life is the ideal for everybody, and for

society at large.

Holy mother was an extraordinary teacher – a teacher that not only kindled the

spiritual power of the disciples, but who also continued to help them until

they attained liberation. She won their heart through her affectionate and

loving nature. No one could escape her love and affection.

During the last part of her life, when she was physically ill and weak, and had

to spend a great part of her time in bed, she still would keep awake late into

the night, praying and repeating God’s name for the welfare of others.

Her final word to a bewildered, afflicted, and heart-torn world came to us five

days before her death. To a weeping woman devotee she said, “Let me tell you

something. If you want peace of mind, do not look into other’s faults. Rather,

look into your own. No one is a stranger, my child. The whole world is your

own.” And here are her words of reassurance. “ I am the mother of the wicked,

I am the mother of the virtuous. Whenever you are in distress, just say to

yourself, ‘I have a mother’.”

Ma Please Bless me!

Yours Yogically,

Shreeram Balijepalli

Purity, Powers, Parabrahmam...

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October 3, 2005

in her calmness and coolness

thank u

for sending such a beautiful photos of the motherGroup Owner <para_anuloma (AT) (DOT) ca> wrote: