30 May 2013


DURING THE PERIOD of thirteen years that the Holy Mother spent at
Sri Sarada Devi 
Dakshineswar, there were several events in her life that had no direct bearing on her relation with Sri Ramakrishna. It is necessary to make a rapid survey of these events in order to complete this period of her life. In the course of these years, she went at least seven times from Dakshineswar to Jayrambati and back. One need not note the dates of these visits except a few which are connected with important incidents in her life.

Her stay at Dakshineswar on the first occasion lasted for about one year and a half. In October, 1873, nearly one
Nahabat, Dakshineswar
and a half years after her first arrival at Dakshineswar, she returned to Jayrambati. Within a few months of this, her aged father Ramachandra Mukherji died on the 26th April, 1874. His death put the family into great financial difficulty. The income from priestly duties with which Ramachandra used to supplement his all-too-inadequate returns of his paddy fields, was no longer available. Not only that; even the yield of the paddy fields diminished for want of efficient supervision. The four sons of Ramachandra, the younger brothers of the Holy Mother, were too young, and even the eldest of them had not yet completed his priestly education. The whole responsibility of the family, therefore, fell upon their widowed mother Syamasundari Devi. She was, however, a very resourceful and energetic woman, and refused to be overwhelmed by these adverse circumstances. To supplement the meagre income of the family, she began to husk paddy for the Banerji family of the neighbourhood, and as for the education of her children, she sent three of them to the houses of her relatives who undertook to teach them.

In those trying days her daughter Sarada (the Holy Mother) was a great source of strength to her. Not only did she encourage her mother by her advice and companionship, but relieved her of much heavy labour by doing herself the hard manual work of husking, by which the family now earned its precarious living.

As time went on, conditions improved a little. The eldest of the brothers, Prasanna Kumar, having completed his education, began to earn something, though small, by priestly work in Calcutta. The two other brothers next to him in age, Kali Kumar and Barada Prasad, became useful in the management of their lands, while the youngest, Abhay Charan, who was the most intelligent among them all, was sent for school education through the help of some kind friends. (Note: About the education of this brother the Holy Mother said in later days; 'My youngest brother had passed the matriculation examination. He was very well up in the school, and then he studied medicine. After Naren met him, he said of him, "I never knew that Mother had such an intelligent brother. The others are all like ordinary priests." Yogen defrayed his educational expenses, and then Yogen died. Rakhal paid forty rupees for his books.' This brother was the father of Radhu who, as we shall see, played such an important role in the latter part of the Holy Mother's life.) Eventually he qualified himself as a medical man, but, as we shall see, met with premature death. The Holy Mother took considerable interest in the fortunes of all these brothers; for, her life was inextricably connected with theirs. As the eldest girl of the family, she was their nurse in their infancy and they all grew up under her charge. Even in later life they always looked up to her for help and guidance.

The improvement in the material condition of the Holy Mother's family is also associated with the institution of Jagaddhatri Puja in their home some time after the demise of Ramachandra Mukherji. Once at the village Kali Puja conducted by one Nava Mukherji, that gentleman, owing to some quarrel with the Holy Mother's family, refused to accept the rice that Syamasundari Devi had vowed to the Deity. The poor lady was much aggrieved at it, and spent a whole night weeping. She was at a loss to decide what she should do with the rice set apart for the Deity. She was, however, relieved of her grief and worry when at night she saw in a vision the Deity as Jagaddhatri asking her to offer to Her the rice she had vowed to Kali. From that day the idea of worshipping Jagaddhatri became a passion with her. Although in straitened circumstances, she performed the worship with due eclat, meeting the expenses of it from the sale of a quantity of paddy she secured from a neighbouring house. Next year Syamasundari Devi wanted to perform the worship again and asked the Holy Mother to help her in making preparations. But the Holy Mother objected to it, saying that it had been done once and that there was no need to bother themselves again with all the heavy work involved in it.

'That night,' said the Holy Mother in later days, 'I saw in a dream that three of them arrived - Jagaddhatri and Her two companions, Jaya and Vijaya. I remember it distinctly. They said to me, "Shall we go away then?" "Who are you all" I asked. One of them said, "I am Jagaddhatri." In reply I said, "No, why should you go? Stay here. I did not ask you to go away."

From that time onwards the Jagaddhatri PuJa became an annual function in the Holy Mother's home, and she used to take a leading part in arranging for the celebration. As she said later on: 'Since that time I have been going home as far as possible every year at the time of the Jagaddhatri Puja. I am to help in polishing the utensils and look after other things. Formerly there were not many people in the family. I would go home to cleanse the pots and pans. Later Yogen (Swami Yogananda) got a set of wooden utensils. He said to me, "Mother, you do not have to scour pots and pans any more." He also secured a piece of land to provide for the expenses of the Puja.' (Note: This worship of Jagaddhatri is still continued at Jayrambati. The function is now organised and performed not by any of the members of the Holy Mother's family, but by the branch of the Ramakrishna Math established at the birthplace of the Holy Mother. In the latter days of her life, the Holy Mother purchased three acres of agricultural land for meeting the expenses of the annual worship. According to the stipulation of Swami Saradananda, this land is in the possession of the families of the Mother's brothers, but they are to contribute a fixed quantity of paddy every year for the worship.)   Shortly after her father's death the Holy Mother came back to Dakshineswar about April, 1874. It was on this occasion that Shambhu Mallick built a small cottage for her. She lived in it only for about a year; for, as already said, she had to come back to the Nahabat in order to nurse Sri Ramakrishna during an attack of dysentery. The Master was soon cured, but the Holy Mother in turn suffered from an attack of the same illness. It was dysentery of a very virulent type, and only with the best medical help rendered to her by the devoted Shambhu Mallick could she get a little relief from it. When she was better, she went to Jayrambati in September, 1875. Unfortunately, after her arrival there, she had a severe relapse. Her mother and brothers treated and nursed her to the best of their capacity, but everyone doubted whether she would recover at all. Even the Master felt anxious on hearing of her condition, and remarked sorrowfully to Hriday, 'Is she born only to die? Is she not destined to gain the end of human life?' 

SOURCE: saradadevi.info/SHM_book 
Author: Srimat Swami Tapasyanandaji Maharaj, late Vice-President of Ramakrishna Order.