Rama Is Brought Back to Life

“Now a certain man was sick, named Lazarus. . . . When Jesus heard that, he said, This sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby.’“ [^32]

“Now a man named Lazarus was sick. . . . When Jesus heard about Lazarus’s sickness, he said, This sickness will not lead to death. Instead, this sickness is for God’s glory, so that the Son of God may be glorified through it.’“ [^32]

Sri Yukteswar was expounding the Christian scriptures one sunny morning on the balcony of his Serampore hermitage. Besides a few of Master’s other disciples, I was present with a small group of my Ranchi students.

One sunny morning, Sri Yukteswar was explaining the Christian scriptures on the balcony of his hermitage in Serampore. A few of Master’s other disciples were there, along with me and a small group of my Ranchi students.

“In this passage Jesus calls himself the Son of God. Though he was truly united with God, his reference here has a deep impersonal significance,” my guru explained. “The Son of God is the Christ or Divine Consciousness in man. No mortal can glorify God. The only honor that man can pay his Creator is to seek Him; man cannot glorify an Abstraction that he does not know. The ‘glory’ or nimbus around the head of the saints is a symbolic witness of their capacity to render divine homage.”

“In this passage Jesus calls himself the Son of God. Though he was truly united with God, his words here have a deep meaning beyond himself,” my guru explained. “The Son of God is the Christ or Divine Consciousness in human beings. No mortal can glorify God. The only honor people can offer their Creator is to seek him. They cannot glorify an Abstraction they do not know. The ‘glory’ or halo around the heads of saints symbolizes their capacity to honor God.”

Sri Yukteswar went on to read the marvelous story of Lazarus’ resurrection. At its conclusion Master fell into a long silence, the sacred book open on his knee.

Sri Yukteswar continued reading the marvelous story of Lazarus’ resurrection. When the story ended, Master remained silent for a long time, the sacred book open on his knee.

“I too was privileged to behold a similar miracle.” My guru finally spoke with solemn unction. “Lahiri Mahasaya resurrected one of my friends from the dead.”

“I too had the privilege of witnessing a similar miracle.” My guru finally spoke with solemn reverence. “Lahiri Mahasaya brought one of my friends back from the dead.”

The young lads at my side smiled with keen interest. There was enough of the boy in me, too, to enjoy not only the philosophy but, in particular, any story I could get Sri Yukteswar to relate about his wondrous experiences with his guru.

The boys beside me smiled with keen interest. I still had enough of a boy in me to enjoy not only the philosophy but especially the stories. I loved any story I could get Sri Yukteswar to tell about his amazing experiences with his guru.

“My friend Rama and I were inseparable,” Master began. “Because he was shy and reclusive, he chose to visit our guru Lahiri Mahasaya only during the hours of midnight and dawn, when the crowd of daytime disciples was absent. As Rama’s closest friend, I served as a spiritual vent through which he let out the wealth of his spiritual perceptions. I found inspiration in his ideal companionship.” My guru’s face softened with memories.

“My friend Rama and I were inseparable,” Master began. “Because he was shy and kept to himself, he visited our guru Lahiri Mahasaya only between midnight and dawn. At those hours, the crowds of daytime disciples were absent. As Rama’s closest friend, I was the one he could share his rich spiritual insights with. I found inspiration in his ideal friendship.” My guru’s face softened as he remembered.

“Rama was suddenly put to a severe test,” Sri Yukteswar continued. “He contracted the disease of Asiatic cholera. As our master never objected to the services of physicians at times of serious illness, two specialists were summoned. Amidst the frantic rush of ministering to the stricken man, I was deeply praying to Lahiri Mahasaya for help. I hurried to his home and sobbed out the story.

“Rama suddenly faced a severe test,” Sri Yukteswar continued. “He came down with Asiatic cholera. Our master never objected to medical care during serious illness, so two specialists were called in. As everyone rushed frantically to care for Rama, I prayed deeply to Lahiri Mahasaya for help. I hurried to Lahiri Mahasaya’s home and told him the story through my sobs.

“‘The doctors are seeing Rama. He will be well.’ My guru smiled jovially.

“‘The doctors are treating Rama. He will recover.’ My guru smiled cheerfully.

“I returned with a light heart to my friend’s bedside, only to find him in a dying state.

“I returned to my friend’s bedside feeling lighthearted, only to find him dying.

“‘He cannot last more than one or two hours,’ one of the physicians told me with a gesture of despair. Once more I hastened to Lahiri Mahasaya.

“‘He cannot live more than one or two hours,’ one of the doctors told me with a gesture of despair. Once again, I hurried to Lahiri Mahasaya.

“‘The doctors are conscientious men. I am sure Rama will be well.’ The master dismissed me blithely.

“‘The doctors are careful and dedicated. I am sure Rama will recover.’ The master cheerfully sent me away.

“At Rama’s place I found both doctors gone. One had left me a note: ‘We have done our best, but his case is hopeless.’

“At Rama’s place, I found that both doctors had left. One had left me a note: ‘We have done our best, but his case is hopeless.’

“My friend was indeed the picture of a dying man. I did not understand how Lahiri Mahasaya’s words could fail to come true, yet the sight of Rama’s rapidly ebbing life kept suggesting to my mind: ‘All is over now.’ Tossing thus on the seas of faith and apprehensive doubt, I ministered to my friend as best I could. He roused himself to cry out:

“My friend truly looked like a dying man. I could not understand how Lahiri Mahasaya’s words could fail to come true. Yet seeing Rama’s life quickly slipping away kept making me think: ‘All is over now.’ Caught between faith and fearful doubt, I cared for my friend as best I could. He gathered his strength and cried out:

“‘Yukteswar, run to Master and tell him I am gone. Ask him to bless my body before its last rites.’ With these words Rama sighed heavily and gave up the ghost. [^32]

“‘Yukteswar, run to Master and tell him I have died. Ask him to bless my body before the funeral rites.’ With these words, Rama let out a deep sigh and died. [^32]

“I wept for an hour by his beloved form. Always a lover of quiet, now he had attained the utter stillness of death. Another disciple came in; I asked him to remain in the house until I returned. Half-dazed, I trudged back to my guru.

“I wept for an hour beside his beloved body. He had always loved quiet. Now he had reached the complete stillness of death. Another disciple came in. I asked him to stay in the house until I returned. Still half-dazed, I trudged back to my guru.

“‘How is Rama now?’ Lahiri Mahasaya’s face was wreathed in smiles.

“‘How is Rama now?’ Lahiri Mahasaya’s face lit up with a broad smile.

“‘Sir, you will soon see how he is,’ I blurted out emotionally. ‘In a few hours you will see his body, before it is carried to the crematory grounds.’ I broke down and moaned openly.

“‘Sir, you’ll soon see how he is,’ I blurted out, overcome with emotion. ‘In a few hours, you’ll see his body before it is taken to the cremation grounds.’ I broke down and moaned openly.

“‘Yukteswar, control yourself. Sit calmly and meditate.’ My guru retired into samadhi. The afternoon and night passed in unbroken silence; I struggled unsuccessfully to regain an inner composure.

“‘Yukteswar, control yourself. Sit calmly and meditate.’ My guru entered samadhi. The afternoon and night passed in complete silence. I struggled to regain my inner calm, but could not.

“At dawn Lahiri Mahasaya glanced at me consolingly. ‘I see you are still disturbed. Why didn’t you explain yesterday that you expected me to give Rama tangible aid in the form of some medicine?’ The master pointed to a cup-shaped lamp containing crude castor oil. ‘Fill a little bottle from the lamp; put seven drops into Rama’s mouth.’

“At dawn Lahiri Mahasaya gave me a comforting look. ‘I see you are still upset. Why didn’t you explain yesterday that you expected me to help Rama with some medicine?’ The master pointed to a cup-shaped lamp containing crude castor oil. ‘Fill a small bottle with oil from the lamp. Put seven drops into Rama’s mouth.’

“‘Sir,’ I remonstrated, ‘he has been dead since yesterday noon. Of what use is the oil now?’

“‘Sir,’ I protested, ‘he has been dead since noon yesterday. What use is the oil now?’

“‘Never mind; just do as I ask.’ Lahiri Mahasaya’s cheerful mood was incomprehensible; I was still in the unassuaged agony of bereavement. Pouring out a small amount of oil, I departed for Rama’s house.

“‘Never mind. Just do as I ask.’ I couldn’t understand Lahiri Mahasaya’s cheerful mood. I was still in the unrelieved agony of grief. I poured out a small amount of oil and left for Rama’s house.

“I found my friend’s body rigid in the death-clasp. Paying no attention to his ghastly condition, I opened his lips with my right finger and managed, with my left hand and the help of the cork, to put the oil drop by drop over his clenched teeth.

“I found my friend’s body stiff in the grip of death. Ignoring his horrifying condition, I parted his lips with a finger on my right hand. With my left hand and the cork, I managed to drip the oil over his clenched teeth.

“As the seventh drop touched his cold lips, Rama shivered violently. His muscles vibrated from head to foot as he sat up wonderingly.

“As the seventh drop touched his cold lips, Rama shivered violently. His muscles trembled from head to toe as he sat up in wonder.

“‘I saw Lahiri Mahasaya in a blaze of light,’ he cried. ‘He shone like the sun. ”Arise; forsake your sleep,“ he commanded me. ”Come with Yukteswar to see me.“’

“‘I saw Lahiri Mahasaya in a blaze of light,’ he cried. ‘He shone like the sun. ”Get up. Wake from your sleep,“ he commanded me. ”Come with Yukteswar to see me.“’

“I could scarcely believe my eyes when Rama dressed himself and was strong enough after that fatal sickness to walk to the home of our guru. There he prostrated himself before Lahiri Mahasaya with tears of gratitude.

“I could hardly believe my eyes when Rama got dressed after that fatal illness. He was even strong enough to walk to our guru’s home. There he lay face down before Lahiri Mahasaya, with tears of gratitude.

“The master was beside himself with mirth. His eyes twinkled at me mischievously.

“The master was overcome with laughter. His eyes sparkled mischievously as he looked at me.

“‘Yukteswar,’ he said, ‘surely henceforth you will not fail to carry with you a bottle of castor oil! Whenever you see a corpse, just administer the oil! Why, seven drops of lamp oil must surely foil the power of Yama!’ [^32]

“‘Yukteswar,’ he said, ‘surely from now on you will always carry a bottle of castor oil! Whenever you see a corpse, just give it the oil! Why, seven drops of lamp oil must surely defeat the power of Yama!’ [^32]

“‘Guruji, you are ridiculing me. I don’t understand; please point out the nature of my error.’

“‘Guruji, you are making fun of me. I don’t understand. Please explain what I’ve done wrong.’

“‘I told you twice that Rama would be well; yet you could not fully believe me,’ Lahiri Mahasaya explained. ‘I did not mean the doctors would be able to cure him; I remarked only that they were in attendance. There was no causal connection between my two statements. I didn’t want to interfere with the physicians; they have to live, too.’ In a voice resounding with joy, my guru added, ‘Always know that the inexhaustible Paramatman [^32] can heal anyone, doctor or no doctor.’

“‘I told you twice that Rama would get well. Yet you could not fully believe me,’ Lahiri Mahasaya explained. ‘I did not mean the doctors could cure him. I only said the doctors were caring for him. My two statements did not mean his recovery would result from their care. I didn’t want to interfere with the doctors. They have to make a living, too.’ With joy ringing in his voice, my guru added, ‘Always remember that the inexhaustible Paramatman [^32] can heal anyone, with or without a doctor.’

“‘I see my mistake,’ I acknowledged remorsefully. ‘I know now that your simple word is binding on the whole cosmos.’”

“‘I see my mistake,’ I admitted with regret. ‘I now know that your word alone binds the whole universe.’”

As Sri Yukteswar finished the awesome story, one of the spellbound listeners ventured a question that, from a child, was doubly understandable.

As Sri Yukteswar finished the awe-inspiring story, one of the spellbound listeners dared to ask a question. The question was all the more understandable coming from a child.

“Sir,” he said, “why did your guru use castor oil?”

“Sir,” he asked, “why did your guru use castor oil?”

“Child, giving the oil had no meaning except that I expected something material and Lahiri Mahasaya chose the near-by oil as an objective symbol for awakening my greater faith. The master allowed Rama to die, because I had partially doubted. But the divine guru knew that inasmuch as he had said the disciple would be well, the healing must take place, even though he had to cure Rama of death, a disease usually final!”

“Child, giving the oil had no meaning beyond this: I expected something material. So Lahiri Mahasaya chose the nearby oil as a physical symbol to awaken greater faith in me. The master allowed Rama to die because I had doubted to some extent. But the divine guru knew the healing must happen because he had said the disciple would be well. That was true even if he had to cure Rama of death, a disease that is usually final!”

Sri Yukteswar dismissed the little group, and motioned me to a blanket seat at his feet.

Sri Yukteswar dismissed the small group and gestured for me to sit on a blanket at his feet.

“Yogananda,” he said with unusual gravity, “you have been surrounded from birth by direct disciples of Lahiri Mahasaya. The great master lived his sublime life in partial seclusion, and steadfastly refused to permit his followers to build any organization around his teachings. He made, nevertheless, a significant prediction.

“Yogananda,” he said with unusual seriousness, “you have been surrounded since birth by direct disciples of Lahiri Mahasaya. The great master lived his spiritually exalted life partly in seclusion. He firmly refused to let his followers build any organization around his teachings. Still, he made a significant prediction.

“‘About fifty years after my passing,’ he said, ‘my life will be written because of a deep interest in yoga which the West will manifest. The yogic message will encircle the globe, and aid in establishing that brotherhood of man which results from direct perception of the One Father.’

“‘About fifty years after my death,’ he said, ‘my life story will be written because of the West’s deep interest in yoga. The message of yoga will spread around the world. It will help establish a human brotherhood that comes from directly perceiving the One Father.’

“My son Yogananda,” Sri Yukteswar went on, “you must do your part in spreading that message, and in writing that sacred life.”

“My son Yogananda,” Sri Yukteswar continued, “you must do your part to spread that message and write that sacred life story.”

Fifty years after Lahiri Mahasaya’s passing in 1895 culminated in 1945, the year of completion of this present book. I cannot but be struck by the coincidence that the year 1945 has also ushered in a new age-the era of revolutionary atomic energies. All thoughtful minds turn as never before to the urgent problems of peace and brotherhood, lest the continued use of physical force banish all men along with the problems.

The year 1945 marked fifty years since Lahiri Mahasaya’s passing in 1895. It was also the year I completed this book. I cannot help being struck by the coincidence. The year 1945 also ushered in a new age: the era of revolutionary atomic energies. All thoughtful people are turning, as never before, to the urgent problems of peace and brotherhood. Otherwise, the continued use of physical force could wipe out all humanity along with the problems.

Though the human race and its works disappear tracelessly by time or bomb, the sun does not falter in its course; the stars keep their invariable vigil. Cosmic law cannot be stayed or changed, and man would do well to put himself in harmony with it. If the cosmos is against might, if the sun wars not with the planets but retires at dueful time to give the stars their little sway, what avails our mailed fist? Shall any peace indeed come out of it? Not cruelty but good will arms the universal sinews; a humanity at peace will know the endless fruits of victory, sweeter to the taste than any nurtured on the soil of blood.

Though humanity and its creations vanish without a trace through time or bombs, the sun never strays from its course. The stars keep their unchanging watch. Cosmic law cannot be stopped or changed, and we would do well to live in harmony with it. If the cosmos opposes force, if the sun does not fight the planets but withdraws at the proper time to let the stars briefly rule, what good is our armored fist? Can any peace truly come from such force? Goodwill, not cruelty, gives the universe its strength. A humanity at peace will enjoy the endless fruits of victory, sweeter than any grown in blood-soaked soil.

The effective League of Nations will be a natural, nameless league of human hearts. The broad sympathies and discerning insight needed for the healing of earthly woes cannot flow from a mere intellectual consideration of man’s diversities, but from knowledge of man’s sole unity-his kinship with God. Toward realization of the world’s highest ideal-peace through brotherhood-may yoga, the science of personal contact with the Divine, spread in time to all men in all lands.

A truly effective League of Nations will be a natural, nameless union of human hearts. Healing the world’s troubles requires deep compassion and clear insight. These cannot come merely from thinking about the differences among people. They must come from knowing what unites all people: their kinship with God. May yoga, the science of personal contact with the Divine, eventually spread to all people in all lands. May this spread help achieve the world’s highest ideal: peace through brotherhood.

Though India’s civilization is ancient above any other, few historians have noted that her feat of national survival is by no means an accident, but a logical incident in the devotion to eternal verities which India has offered through her best men in every generation. By sheer continuity of being, by intransitivity before the ages-can dusty scholars truly tell us how many?-India has given the worthiest answer of any people to the challenge of time.

Though India’s civilization is older than any other, few historians have recognized that its survival as a nation is no accident. Rather, its survival follows naturally from devotion to eternal truths, expressed by India’s finest men in every generation. India has continued to exist, remaining steadfast through the ages. Can dusty scholars truly tell us how many ages? Through that unbroken existence and steadfastness, India has given the worthiest answer of any people to the challenge of time.

The Biblical story [^32] of Abraham’s plea to the Lord that the city of Sodom be spared if ten righteous men could be found therein, and the divine reply: “I will not destroy it for ten’s sake,” gains new meaning in the light of India’s escape from the oblivion of Babylon, Egypt and other mighty nations who were once her contemporaries. The Lord’s answer clearly shows that a land lives, not by its material achievements, but in its masterpieces of man.

The Biblical story [^32] tells of Abraham’s plea to the Lord to spare Sodom if ten righteous men could be found there. The Lord replied: “I will not destroy it for ten’s sake.” This story gains new meaning in light of India’s survival. India escaped the oblivion that overtook Babylon, Egypt, and other mighty nations that existed alongside her. The Lord’s answer clearly shows that a land survives not through its material achievements, but through its finest people.

Let the divine words be heard again, in this twentieth century, twice dyed in blood ere half over: No nation that can produce ten men, great in the eyes of the Unbribable Judge, shall know extinction. Heeding such persuasions, India has proved herself not witless against the thousand cunnings of time. Self-realized masters in every century have hallowed her soil; modern Christlike sages, like Lahiri Mahasaya and his disciple Sri Yukteswar, rise up to proclaim that the science of yoga is more vital than any material advances to man’s happiness and to a nation’s longevity.

Let the divine words be heard again in this twentieth century, twice soaked in blood before reaching its halfway point: No nation will become extinct if it can produce ten men considered great by the Unbribable Judge. By heeding such teachings, India has shown wisdom in facing time’s thousand tricks. Self-realized masters have made her soil holy in every century. Modern Christlike sages, like Lahiri Mahasaya and his disciple Sri Yukteswar, rise to proclaim the importance of yoga’s science. They declare it more vital than any material advances to human happiness and a nation’s survival.

Very scanty information about the life of Lahiri Mahasaya and his universal doctrine has ever appeared in print. For three decades in India, America, and Europe, I have found a deep and sincere interest in his message of liberating yoga; a written account of the master’s life, even as he foretold, is now needed in the West, where lives of the great modern yogis are little known.

Very little has ever been published about Lahiri Mahasaya’s life and his universal teaching. For thirty years, I have found deep and sincere interest in his message of liberating yoga in India, America, and Europe. As the master himself predicted, a written account of his life is now needed in the West. Little is known there about the lives of the great modern yogis.

Nothing but one or two small pamphlets in English has been written on the guru’s life. One biography in Bengali, Sri Sri [^32] Shyama Charan Lahiri Mahasaya, appeared in 1941. It was written by my disciple, Swami Satyananda, who for many years has been the acharya (spiritual preceptor) at our Vidyalaya in Ranchi. I have translated a few passages from his book and have incorporated them into this section devoted to Lahiri Mahasaya.

Only one or two short pamphlets about the guru’s life have been written in English. A Bengali biography, Sri Sri [^32] Shyama Charan Lahiri Mahasaya, was published in 1941. My disciple, Swami Satyananda, wrote the biography. For many years, he has been the acharya (spiritual teacher) at our Vidyalaya in Ranchi. I have translated a few passages from his book and included them in this section devoted to Lahiri Mahasaya.

It was into a pious Brahmin family of ancient lineage that Lahiri Mahasaya was born September 30, 1828. His birthplace was the village of Ghurni in the Nadia district near Krishnagar, Bengal. He was the youngest son of Muktakashi, the second wife of the esteemed Gaur Mohan Lahiri. (His first wife, after the birth of three sons, had died during a pilgrimage.) The boy’s mother passed away during his childhood; little about her is known except the revealing fact that she was an ardent devotee of Lord Shiva, [^32] scripturally designated as the “King of Yogis.”

Lahiri Mahasaya was born on September 30, 1828, into a devout Brahmin family with an ancient lineage. His birthplace was the village of Ghurni in the Nadia district near Krishnagar, Bengal. He was the youngest son of Muktakashi, the second wife of the respected Gaur Mohan Lahiri. (Gaur Mohan Lahiri’s first wife had died during a pilgrimage after giving birth to three sons.) The boy’s mother died during his childhood. Little is known about her except the revealing fact that she was deeply devoted to Lord Shiva, [^32] called the “King of Yogis” in scripture.

The boy Lahiri, whose given name was Shyama Charan, spent his early years in the ancestral home at Nadia. At the age of three or four he was often observed sitting under the sands in the posture of a yogi, his body completely hidden except for the head.

As a boy, Lahiri, whose given name was Shyama Charan, lived in his family’s ancestral home at Nadia. At three or four years old, he was often seen sitting beneath the sand in a yogi’s posture. His whole body was hidden except for his head.

The Lahiri estate was destroyed in the winter of 1833, when the near- by Jalangi River changed its course and disappeared into the depths of the Ganges. One of the Shiva temples founded by the Lahiris went into the river along with the family home. A devotee rescued the stone image of Lord Shiva from the swirling waters and placed it in a new temple, now well-known as the Ghurni Shiva Site.

The Lahiri estate was destroyed in the winter of 1833, when the nearby Jalangi River changed course. The river disappeared into the depths of the Ganges. One of the Shiva temples built by the Lahiris fell into the river along with the family home. A devotee rescued the stone image of Lord Shiva from the swirling waters and placed it in a new temple. The new temple is now well known as the Ghurni Shiva Site.

Gaur Mohan Lahiri and his family left Nadia and became residents of Benares, where the father immediately erected a Shiva temple. He conducted his household along the lines of Vedic discipline, with regular observance of ceremonial worship, acts of charity, and scriptural study. Just and open-minded, however, he did not ignore the beneficial current of modern ideas.

Gaur Mohan Lahiri and his family left Nadia and settled in Benares, where he immediately built a Shiva temple. He ran his household according to Vedic discipline, with regular ceremonial worship, acts of charity, and study of scripture. But he was fair and open-minded, and did not ignore the positive influence of modern ideas.

The boy Lahiri took lessons in Hindi and Urdu in Benares study-groups. He attended a school conducted by Joy Narayan Ghosal, receiving instruction in Sanskrit, Bengali, French, and English. Applying himself to a close study of the Vedas, the young yogi listened eagerly to scriptural discussions by learned Brahmins, including a Marhatta pundit named Nag-Bhatta.

As a boy, Lahiri took Hindi and Urdu lessons in study groups in Benares. He attended a school run by Joy Narayan Ghosal, where he studied Sanskrit, Bengali, French, and English. The young yogi studied the Vedas closely and eagerly listened to learned Brahmins discuss the scriptures. These Brahmins included a Marhatta pundit named Nag-Bhatta.

Shyama Charan was a kind, gentle, and courageous youth, beloved by all his companions. With a well-proportioned, bright, and powerful body, he excelled in swimming and in many skillful activities.

Shyama Charan was a kind, gentle, and courageous young man, loved by all his companions. He had a well-proportioned, radiant, and strong body. He excelled at swimming and many other activities requiring skill.

In 1846 Shyama Charan Lahiri was married to Srimati Kashi Moni, daughter of Sri Debnarayan Sanyal. A model Indian housewife, Kashi Moni cheerfully carried on her home duties and the traditional householder’s obligation to serve guests and the poor. Two saintly sons, Tincouri and Ducouri, blessed the union.

In 1846, Shyama Charan Lahiri married Srimati Kashi Moni, daughter of Sri Debnarayan Sanyal. A model Indian housewife, Kashi Moni cheerfully managed her household duties. She also fulfilled the traditional duty of householders to serve guests and the poor. The couple was blessed with two saintly sons, Tincouri and Ducouri.

At the age of 23, in 1851, Lahiri Mahasaya took the post of accountant in the Military Engineering Department of the English government. He received many promotions during the time of his service. Thus not only was he a master before God’s eyes, but also a success in the little human drama where he played his given role as an office worker in the world.

In 1851, at age 23, Lahiri Mahasaya became an accountant in the English government’s Military Engineering Department. He received many promotions during his service. So he was not only a master in God’s eyes, but also a success in the little human drama. In that drama, he played his assigned role as an office worker in the world.

As the offices of the Army Department were shifted, Lahiri Mahasaya was transferred to Gazipur, Mirjapur, Danapur, Naini Tal, Benares, and other localities. After the death of his father, Lahiri had to assume the entire responsibility of his family, for whom he bought a quiet residence in the Garudeswar Mohulla neighborhood of Benares.

As the Army Department offices moved, Lahiri Mahasaya was transferred to Gazipur, Mirjapur, Danapur, Naini Tal, Benares, and other places. After his father died, Lahiri had to take full responsibility for his family. He bought them a quiet home in the Garudeswar Mohulla neighborhood of Benares.

It was in his thirty-third year that Lahiri Mahasaya saw fulfillment of the purpose for which he had been reincarnated on earth. The ash- hidden flame, long smouldering, received its opportunity to burst into flame. A divine decree, resting beyond the gaze of human beings, works mysteriously to bring all things into outer manifestation at the proper time. He met his great guru, Babaji, near Ranikhet, and was initiated by him into Kriya Yoga.

In his thirty-third year, Lahiri Mahasaya fulfilled the purpose for which he had been reincarnated on earth. The flame, long smoldering beneath the ashes, now had its chance to blaze. A divine decree, hidden from human sight, works mysteriously to bring all things into outward form at the proper time. He met his great guru, Babaji, near Ranikhet, and Babaji initiated him into Kriya Yoga.

This auspicious event did not happen to him alone; it was a fortunate moment for all the human race, many of whom were later privileged to receive the soul-awakening gift of Kriya. The lost, or long-vanished, highest art of yoga was again being brought to light. Many spiritually thirsty men and women eventually found their way to the cool waters of Kriya Yoga. Just as in the Hindu legend, where Mother Ganges offers her divine draught to the parched devotee Bhagirath, so the celestial flood of Kriya rolled from the secret fastnesses of the Himalayas into the dusty haunts of men.

This blessed event was not for him alone. It was a fortunate moment for the entire human race. Many people later had the privilege of receiving the soul-awakening gift of Kriya. The highest art of yoga, lost or long forgotten, was being brought to light again. Many spiritually thirsty men and women eventually found their way to the cool waters of Kriya Yoga. In the Hindu legend, Mother Ganges offers her divine waters to the parched devotee Bhagirath. Just as in that legend, the heavenly flood of Kriya flowed from the hidden strongholds of the Himalayas into the dusty places where people lived.

32-1: John 11:1-4.

32-1: John 11:1-4.

32-2: A cholera victim is often rational and fully conscious right up to the moment of death.

32-2: A person with cholera often remains clearheaded and fully conscious until the moment of death.

32-3: The god of death.

32-3: The god of death.

32-4: Literally, “Supreme soul.”

32-4: Literally, “Supreme soul.”

32-5: Genesis 18:23-32.

32-5: Genesis 18:23-32.

32-6: Sri, a prefix meaning “holy,” is attached (generally twice or thrice) to names of great Indian teachers.

32-6: Sri is a prefix meaning “holy.” It is added before the names of great Indian teachers, usually two or three times.

32-7: One of the trinity of Godhead-Brahma, Vishnu, Shiva-whose universal work is, respectively, that of creation, preservation, and dissolution-restoration. Shiva (sometimes spelled Siva), represented in mythology as the Lord of Renunciates, appears in visions to His devotees under various aspects, such as Mahadeva, the matted-haired Ascetic, and Nataraja, the Cosmic Dancer.

32-7: One of the trinity of Godhead: Brahma, Vishnu, and Shiva. Their universal roles are, respectively, creation, preservation, and dissolution and restoration. Shiva (sometimes spelled Siva) is portrayed in mythology as the Lord of Renunciates. He appears in visions to his devotees in various forms, such as Mahadeva, the matted-haired Ascetic, and Nataraja, the Cosmic Dancer.