Chapter 36

Babaji’s Interest in the West

16 min

“Master, did you ever meet Babaji?”

It was a calm summer night in Serampore; the large stars of the tropics gleamed over our heads as I sat by Sri Yukteswar’s side on the second-story balcony of the hermitage.

It was a calm summer night in Serampore. Large tropical stars shone overhead as I sat beside Sri Yukteswar on the hermitage’s second-floor balcony.

“Yes.” Master smiled at my direct question; his eyes lit with reverence. “Three times I have been blessed by the sight of the deathless guru. Our first meeting was in Allahabad at a Kumbha Mela.”

“Yes.” Master smiled at my direct question. His eyes lit up with reverence. “I have been blessed to see the deathless guru three times. We first met in Allahabad at a Kumbha Mela.”

The religious fairs held in India since time immemorial are known as Kumbha Melas; they have kept spiritual goals in constant sight of the multitude. Devout Hindus gather by the millions every six years to meet thousands of sadhus, yogis, swamis, and ascetics of all kinds. Many are hermits who never leave their secluded haunts except to attend the melas and bestow their blessings on worldly men and women.

India’s religious fairs, held since ancient times, are known as Kumbha Melas. These fairs have kept spiritual goals constantly in view for the masses. Every six years, millions of devout Hindus gather to meet thousands of sadhus, yogis, swamis, and ascetics of all kinds. Many of these spiritual figures are hermits who leave their secluded retreats only to attend the melas. There, the hermits give their blessings to men and women living worldly lives.

“I was not a swami at the time I met Babaji,” Sri Yukteswar went on. “But I had already received Kriya initiation from Lahiri Mahasaya. He encouraged me to attend the mela which was convening in January, 1894 at Allahabad. It was my first experience of a kumbha; I felt slightly dazed by the clamor and surge of the crowd. In my searching gazes around I saw no illumined face of a master. Passing a bridge on the bank of the Ganges, I noticed an acquaintance standing near-by, his begging bowl extended.

“I was not a swami when I met Babaji,” Sri Yukteswar continued. “But I had already received Kriya initiation from Lahiri Mahasaya. He encouraged me to attend the mela being held in January, 1894 at Allahabad. This was my first experience of a kumbha. I felt slightly dazed by the noise and surging crowd. I looked around, searching, but saw no spiritually enlightened face of a master. As I passed a bridge on the bank of the Ganges, I noticed an acquaintance standing nearby. He held out his begging bowl.

“‘Oh, this fair is nothing but a chaos of noise and beggars,’ I thought in disillusionment. ‘I wonder if Western scientists, patiently enlarging the realms of knowledge for the practical good of mankind, are not more pleasing to God than these idlers who profess religion but concentrate on alms.’

“‘Oh, this fair is nothing but a noisy mess of beggars,’ I thought, disillusioned. ‘I wonder if Western scientists, patiently expanding knowledge for humanity’s practical benefit, please God more than these idlers. These people claim to be religious but focus on getting charity.’

“My smouldering reflections on social reform were interrupted by the voice of a tall sannyasi who halted before me.

“My simmering thoughts about social reform were interrupted by the voice of a tall sannyasi. He had stopped before me.

“‘Sir,’ he said, ‘a saint is calling you.’

“‘Who is he?’

“‘Come and see for yourself.’

“Hesitantly following this laconic advice, I soon found myself near a tree whose branches were sheltering a guru with an attractive group of disciples. The master, a bright unusual figure, with sparkling dark eyes, rose at my approach and embraced me.

“Hesitantly following this brief advice, I soon found myself near a tree. Its branches sheltered a guru and an attractive group of disciples. The master was a lively, unusual figure with sparkling dark eyes. He stood as I approached and embraced me.

“‘Welcome, Swamiji,’ he said affectionately.

“‘Welcome, Swamiji,’ he said warmly.

“‘Sir,’ I replied emphatically, ‘I am not a swami.’

“‘Sir,’ I replied firmly, ‘I am not a swami.’

“‘Those on whom I am divinely directed to bestow the title of ”swami“ never cast it off.’ The saint addressed me simply, but deep conviction of truth rang in his words; I was engulfed in an instant wave of spiritual blessing. Smiling at my sudden elevation into the ancient monastic order, [^36] I bowed at the feet of the obviously great and angelic being in human form who had thus honored me.

“‘Those whom I am divinely guided to give the title of ”swami“ never give it up.’ The saint spoke to me simply, but his words rang with a deep conviction of truth. A wave of spiritual blessing instantly swept over me. Smiling at my sudden entry into the ancient monastic order, [^36] I bowed at the saint’s feet. He was clearly a great, angelic being in human form who had honored me in this way.

“Babaji-for it was indeed he-motioned me to a seat near him under the tree. He was strong and young, and looked like Lahiri Mahasaya; yet the resemblance did not strike me, even though I had often heard of the extraordinary similarities in the appearance of the two masters. Babaji possesses a power by which he can prevent any specific thought from arising in a person’s mind. Evidently the great guru wished me to be perfectly natural in his presence, not overawed by knowledge of his identity.

“Babaji, for it was indeed he, motioned me to sit near him under the tree. He was strong and young and looked like Lahiri Mahasaya. Yet I did not notice the resemblance, even though I had often heard how remarkably alike the two masters looked. Babaji has the power to prevent any specific thought from entering a person’s mind. Evidently, the great guru wanted me to feel completely natural in his presence, not overwhelmed by knowing who he was.

“‘What do you think of the Kumbha Mela?’

“‘I was greatly disappointed, sir.’ I added hastily, ‘Up until the time I met you. Somehow saints and this commotion don’t seem to belong together.’

“‘I was very disappointed, sir.’ I quickly added, ‘Until I met you. Somehow saints and all this commotion don’t seem to go together.’

“‘Child,’ the master said, though apparently I was nearly twice his own age, ‘for the faults of the many, judge not the whole. Everything on earth is of mixed character, like a mingling of sand and sugar. Be like the wise ant which seizes only the sugar, and leaves the sand untouched. Though many sadhus here still wander in delusion, yet the mela is blessed by a few men of God-realization.’

“‘Child,’ the master said, though I appeared to be nearly twice his age. ‘Do not judge the whole by the faults of the many. Everything on earth has a mixed nature, like sand mixed with sugar. Be like the wise ant that takes only the sugar and leaves the sand untouched. Though many sadhus here still wander in delusion, the mela is blessed by a few men who have realized God.’

“In view of my own meeting with this exalted master, I quickly agreed with his observation.

“Having met this great master myself, I quickly agreed with his observation.

“‘Sir,’ I commented, ‘I have been thinking of the scientific men of the West, greater by far in intelligence than most people congregated here, living in distant Europe and America, professing different creeds, and ignorant of the real values of such melas as the present one. They are the men who could benefit greatly by meetings with India’s masters. But, although high in intellectual attainments, many Westerners are wedded to rank materialism. Others, famous in science and philosophy, do not recognize the essential unity in religion. Their creeds serve as insurmountable barriers that threaten to separate them from us forever.’

“‘Sir,’ I said, ‘I have been thinking of the scientists of the West. They are far more intelligent than most people gathered here. They live far away in Europe and America, follow different faiths, and do not understand the true value of such melas as this one. These scientists could benefit greatly from meeting India’s masters. But although many Westerners have achieved much intellectually, they remain firmly committed to outright materialism. Others, famous in science and philosophy, do not recognize the essential unity of religion. Their beliefs form barriers that cannot be overcome and threaten to separate them from us forever.’

“‘I saw that you are interested in the West, as well as the East.’ Babaji’s face beamed with approval. ‘I felt the pangs of your heart, broad enough for all men, whether Oriental or Occidental. That is why I summoned you here.

“‘I saw that you are interested in the West as well as the East.’ Babaji’s face glowed with approval. ‘I felt the pain in your heart, a heart big enough for all people, whether Eastern or Western. That is why I called you here.

“‘East and West must establish a golden middle path of activity and spirituality combined,’ he continued. ‘India has much to learn from the West in material development; in return, India can teach the universal methods by which the West will be able to base its religious beliefs on the unshakable foundations of yogic science.

“‘East and West must find a golden middle path that combines activity and spirituality,’ he continued. ‘India has much to learn from the West about material development. In return, India can teach universal methods to help the West ground its religious beliefs in yogic science’s unshakable foundations.

“‘You, Swamiji, have a part to play in the coming harmonious exchange between Orient and Occident. Some years hence I shall send you a disciple whom you can train for yoga dissemination in the West. The vibrations there of many spiritually seeking souls come floodlike to me. I perceive potential saints in America and Europe, waiting to be awakened.’”

“‘You, Swamiji, have a role in the coming harmonious exchange between East and West. In a few years, I will send you a disciple to train to spread yoga in the West. The vibrations of many souls seeking spiritual truth there reach me like a flood. I see potential saints in America and Europe, waiting to be awakened.’”

At this point in his story, Sri Yukteswar turned his gaze fully on mine.

At this point in his story, Sri Yukteswar looked directly into my eyes.

“My son,” he said, smiling in the moonlight, “you are the disciple that, years ago, Babaji promised to send me.”

“My son,” he said, smiling in the moonlight. “You are the disciple Babaji promised to send me years ago.”

I was happy to learn that Babaji had directed my steps to Sri Yukteswar, yet it was hard for me to visualize myself in the remote West, away from my beloved guru and the simple hermitage peace.

I was happy to learn that Babaji had guided me to Sri Yukteswar. But I struggled to picture myself in the distant West, far from my beloved guru and the hermitage’s simple peace.

“Babaji then spoke of the Bhagavad Gita,” Sri Yukteswar went on. “To my astonishment, he indicated by a few words of praise that he was aware of the fact that I had written interpretations on various Gita chapters.

“Babaji then spoke about the Bhagavad Gita,” Sri Yukteswar continued. “To my astonishment, his few words of praise showed that he knew I had written interpretations of various Gita chapters.

“‘At my request, Swamiji, please undertake another task,’ the great master said. ‘Will you not write a short book on the underlying basic unity between the Christian and Hindu scriptures? Show by parallel references that the inspired sons of God have spoken the same truths, now obscured by men’s sectarian differences.’

“‘Swamiji, please take on another task at my request,’ the great master said. ‘Will you write a short book about the basic unity between Christian and Hindu scriptures? Use matching passages to show that the inspired sons of God have spoken the same truths. Differences between religious groups have now obscured those truths.’

“‘Maharaj,’ [^36] I answered diffidently, ‘what a command! Shall I be able to fulfill it?’

“‘Maharaj,’ [^36] I answered hesitantly, ‘what a command! Will I be able to carry it out?’

“Babaji laughed softly. ‘My son, why do you doubt?’ he said reassuringly. ‘Indeed, Whose work is all this, and Who is the Doer of all actions? Whatever the Lord has made me say is bound to materialize as truth.’

“Babaji laughed softly. ‘My son, why do you doubt?’ he said reassuringly. ‘Indeed, whose work is all this, and who performs all actions? Whatever the Lord has led me to say is certain to come true.’

“I deemed myself empowered by the blessings of the saint, and agreed to write the book. Feeling reluctantly that the parting-hour had arrived, I rose from my leafy seat.

“I felt empowered by the saint’s blessings and agreed to write the book. Reluctantly realizing that the time to part had come, I rose from my leafy seat.

“‘Do you know Lahiri?’ [^36] the master inquired. ‘He is a great soul, isn’t he? Tell him of our meeting.’ He then gave me a message for Lahiri Mahasaya.

“‘Do you know Lahiri?’ [^36] the master asked. ‘He is a great soul, isn’t he? Tell him about our meeting.’ He then gave me a message for Lahiri Mahasaya.

“After I had bowed humbly in farewell, the saint smiled benignly. ‘When your book is finished, I shall pay you a visit,’ he promised. ‘Good-by for the present.’

“After I bowed humbly in farewell, the saint smiled kindly. ‘When your book is finished, I’ll come visit you,’ he promised. ‘Goodbye for now.’

“I left Allahabad the following day and entrained for Benares. Reaching my guru’s home, I poured out the story of the wonderful saint at the Kumbha Mela.

“I left Allahabad the next day and took a train to Benares. When I reached my guru’s home, I poured out the story of the wonderful saint at the Kumbha Mela.

“‘Oh, didn’t you recognize him?’ Lahiri Mahasaya’s eyes were dancing with laughter. ‘I see you couldn’t, for he prevented you. He is my incomparable guru, the celestial Babaji!’

“‘Oh, didn’t you recognize him?’ Lahiri Mahasaya’s eyes sparkled with laughter. ‘I see you couldn’t, because he kept you from recognizing him. He is my unmatched guru, the heavenly Babaji!’”

“‘Babaji!’ I repeated, awestruck. ‘The Yogi-Christ Babaji! The invisible-visible savior Babaji! Oh, if I could just recall the past and be once more in his presence, to show my devotion at his lotus feet!’

“‘Babaji!’ I repeated, filled with awe. ‘The Yogi-Christ Babaji! The invisible-visible savior Babaji! Oh, if only I could turn back time and be in his presence again, to show my devotion at his lotus feet!’”

“‘Never mind,’ Lahiri Mahasaya said consolingly. ‘He has promised to see you again.’

“‘Don’t worry,’ Lahiri Mahasaya said reassuringly. ‘He has promised to see you again.’

“‘Gurudeva, the divine master asked me to give you a message. ”Tell Lahiri,“ he said, ”that the stored-up power for this life now runs low; it is nearly finished.“’

“‘Gurudeva, the divine master asked me to give you a message. ”Tell Lahiri,“ he said, ”that the power stored up for this life is now running low. That power is almost used up.“’

“At my utterance of these enigmatic words, Lahiri Mahasaya’s figure trembled as though touched by a lightning current. In an instant everything about him fell silent; his smiling countenance turned incredibly stern. Like a wooden statue, somber and immovable in its seat, his body became colorless. I was alarmed and bewildered. Never in my life had I seen this joyous soul manifest such awful gravity. The other disciples present stared apprehensively.

“When I spoke these puzzling words, Lahiri Mahasaya’s body trembled as though struck by a bolt of lightning. In an instant, everything about him grew silent. His smiling face became incredibly stern. His body lost all color as he sat like a wooden statue, somber and motionless. I was alarmed and confused. Never in my life had I seen this joyful soul look so frighteningly serious. The other disciples present stared anxiously.

“Three hours passed in utter silence. Then Lahiri Mahasaya resumed his natural, cheerful demeanor, and spoke affectionately to each of the chelas. Everyone sighed in relief.

“Three hours passed in complete silence. Then Lahiri Mahasaya returned to his usual cheerful manner and spoke warmly to each of his disciples. Everyone sighed with relief.

“I realized by my master’s reaction that Babaji’s message had been an unmistakable signal by which Lahiri Mahasaya understood that his body would soon be untenanted. His awesome silence proved that my guru had instantly controlled his being, cut his last cord of attachment to the material world, and fled to his ever-living identity in Spirit. Babaji’s remark had been his way of saying: ‘I shall be ever with you.’

“My master’s reaction made me realize that Babaji’s message had been an unmistakable signal to Lahiri Mahasaya. He understood that he would soon leave his body. My guru’s awe-inspiring silence proved that he had instantly brought his whole being under control. He had cut his last tie to the material world and taken refuge in his eternal identity in Spirit. Babaji’s remark had been his way of saying: ‘I will always be with you.’

“Though Babaji and Lahiri Mahasaya were omniscient, and had no need of communicating with each other through me or any other intermediary, the great ones often condescend to play a part in the human drama. Occasionally they transmit their prophecies through messengers in an ordinary way, that the final fulfillment of their words may infuse greater divine faith in a wide circle of men who later learn the story.

“Though Babaji and Lahiri Mahasaya knew everything, these great souls often humble themselves to take part in the human drama. They had no need to communicate with each other through me or any other messenger. Occasionally, they pass on their prophecies through messengers in the usual way. They do this so that the eventual fulfillment of their words may inspire greater faith in the divine. That faith may reach a wide circle of people who later hear the story.

“I soon left Benares, and set to work in Serampore on the scriptural writings requested by Babaji,” Sri Yukteswar continued. “No sooner had I begun my task than I was able to compose a poem dedicated to the deathless guru. The melodious lines flowed effortlessly from my pen, though never before had I attempted Sanskrit poetry.

“I soon left Benares and began working in Serampore on the scriptural writings Babaji had requested,” Sri Yukteswar continued. “As soon as I began, I was able to compose a poem dedicated to the immortal guru. The musical lines flowed effortlessly from my pen, though I had never tried writing Sanskrit poetry before.

“In the quiet of night I busied myself over a comparison of the Bible and the scriptures of Sanatan Dharma. [^36] Quoting the words of the blessed Lord Jesus, I showed that his teachings were in essence one with the revelations of the Vedas. To my relief, my book was finished in a short time; I realized that this speedy blessing was due to the grace of my Param-Guru-Maharaj. [^36] The chapters first appeared in the Sadhusambad journal; later they were privately printed as a book by one of my Kidderpore disciples.

“In the quiet of night, I worked on comparing the Bible with the scriptures of Sanatan Dharma. [^36] Quoting the words of the blessed Lord Jesus, I showed that his teachings were essentially the same as the revelations of the Vedas. To my relief, I finished my book quickly. I realized that this blessing of a quick completion came through the grace of my Param-Guru-Maharaj. [^36] The chapters first appeared in the Sadhusambad journal. Later, one of my Kidderpore disciples privately printed them as a book.

“The morning after I had concluded my literary efforts,” Master continued, “I went to the Rai Ghat here to bathe in the Ganges. The ghat was deserted; I stood still for awhile, enjoying the sunny peace. After a dip in the sparkling waters, I started for home. The only sound in the silence was that of my Ganges-drenched cloth, swish- swashing with every step. As I passed beyond the site of the large banyan tree near the river bank, a strong impulse urged me to look back. There, under the shade of the banyan, and surrounded by a few disciples, sat the great Babaji!

“The morning after I finished my writing,” Master continued, “I went to the Rai Ghat here to bathe in the Ganges. The ghat was deserted. I stood still for a while, enjoying the sunny peace. After a dip in the sparkling water, I headed home. The only sound in the silence was my cloth, soaked in the Ganges, swishing with every step. As I passed the large banyan tree near the riverbank, I felt a strong urge to look back. There sat the great Babaji, in the shade of the banyan, surrounded by a few disciples!

“‘Greetings, Swamiji!’ The beautiful voice of the master rang out to assure me I was not dreaming. ‘I see you have successfully completed your book. As I promised, I am here to thank you.’

“‘Hello, Swamiji!’ The master’s beautiful voice rang out, assuring me I wasn’t dreaming. ‘I see you’ve successfully finished your book. As I promised, I’m here to thank you.’

“With a fast-beating heart, I prostrated myself fully at his feet. ‘Param-guruji,’ I said imploringly, ‘will you and your chelas not honor my near-by home with your presence?’

“My heart racing, I lay face down at his feet. ‘Param-guruji,’ I pleaded, ‘won’t you and your disciples honor my nearby home with a visit?’”

“The supreme guru smilingly declined. ‘No, child,’ he said, ‘we are people who like the shelter of trees; this spot is quite comfortable.’

“The supreme guru declined with a smile. ‘No, child,’ he said, ‘we like the shelter of trees. This spot is quite comfortable.’

“‘Please tarry awhile, Master.’ I gazed entreatingly at him. ‘I shall be back at once with some special sweetmeats.’

“‘Please stay a little longer, Master.’ I looked at him pleadingly. ‘I’ll be right back with some special sweets.’

“When I returned in a few minutes with a dish of delicacies, lo! the lordly banyan no longer sheltered the celestial troupe. I searched all around the ghat, but in my heart I knew the little band had already fled on etheric wings.

“I returned a few minutes later with a dish of delicacies. To my surprise, the majestic banyan tree no longer sheltered the heavenly group. I searched all around the ghat, but in my heart I knew the little band had already flown away on ethereal wings.

“I was deeply hurt. ‘Even if we meet again, I would not care to talk to him,’ I assured myself. ‘He was unkind to leave me so suddenly.’ This was a wrath of love, of course, and nothing more.

“I was deeply hurt. ‘Even if we meet again, I wouldn’t want to talk to him,’ I told myself. ‘He was unkind to leave me so suddenly.’ Of course, my anger came from love and nothing more.

“A few months later I visited Lahiri Mahasaya in Benares. As I entered his little parlor, my guru smiled in greeting.

“A few months later I visited Lahiri Mahasaya in Benares. As I entered his small sitting room, my guru smiled to greet me.

“‘Welcome, Yukteswar,’ he said. ‘Did you just meet Babaji at the threshold of my room?’

“‘Welcome, Yukteswar,’ he said. ‘Did you just meet Babaji at the doorway to my room?’

“‘Why, no,’ I answered in surprise.

“‘No,’ I replied, surprised.

“‘Come here.’ Lahiri Mahasaya touched me gently on the forehead; at once I beheld, near the door, the form of Babaji, blooming like a perfect lotus.

“‘Come here.’ Lahiri Mahasaya gently touched my forehead. At once I saw Babaji’s form near the door, blooming like a perfect lotus.

“I remembered my old hurt, and did not bow. Lahiri Mahasaya looked at me in astonishment.

“I remembered my past hurt and did not bow. Lahiri Mahasaya looked at me in surprise.

“The divine guru gazed at me with fathomless eyes. ‘You are annoyed with me.’

“The divine guru looked at me with eyes of endless depth. ‘You are annoyed with me.’

“‘Sir, why shouldn’t I be?’ I answered. ‘Out of the air you came with your magic group, and into the thin air you vanished.’

“‘Sir, why shouldn’t I be?’ I answered. ‘You appeared out of thin air with your magic group, and then you vanished into thin air.’

“‘I told you I would see you, but didn’t say how long I would remain.’ Babaji laughed softly. ‘You were full of excitement. I assure you that I was fairly extinguished in the ether by the gust of your restlessness.’

“‘I told you I would see you, but I didn’t say how long I would stay.’ Babaji laughed softly. ‘You were full of excitement. I assure you, the gust of your restlessness practically snuffed me out in the ether.’

“I was instantly satisfied by this unflattering explanation. I knelt at his feet; the supreme guru patted me kindly on the shoulder.

“I was immediately satisfied with this unflattering explanation. I knelt at his feet. The supreme guru gave me a kind pat on the shoulder.

“‘Child, you must meditate more,’ he said. ‘Your gaze is not yet faultless-you could not see me hiding behind the sunlight.’ With these words in the voice of a celestial flute, Babaji disappeared into the hidden radiance.

“‘Child, you must meditate more,’ he said. ‘Your gaze is not yet perfect. You could not see me hiding behind the sunlight.’ Speaking these words in a voice like a heavenly flute, Babaji disappeared into the hidden radiance.

“That was one of my last visits to Benares to see my guru,” Sri Yukteswar concluded. “Even as Babaji had foretold at the Kumbha Mela, the householder-incarnation of Lahiri Mahasaya was drawing to a close. During the summer of 1895 his stalwart body developed a small boil on the back. He protested against lancing; he was working out in his own flesh the evil karma of some of his disciples. Finally a few chelas became very insistent; the master replied cryptically:

“That was one of my last visits to Benares to see my guru,” Sri Yukteswar concluded. “Just as Babaji had foretold at the Kumbha Mela, Lahiri Mahasaya’s incarnation as a householder was nearing its end. In the summer of 1895, a small boil developed on the back of his strong body. He objected to having it lanced. He was working out the evil karma of some of his disciples in his own flesh. Finally, a few chelas became very insistent, and the master gave a cryptic reply:

“‘The body has to find a cause to go; I will be agreeable to whatever you want to do.’

“‘The body has to find a reason to die. I’ll agree to whatever you want to do.’

“A short time later the incomparable guru gave up his body in Benares. No longer need I seek him out in his little parlor; I find every day of my life blessed by his omnipresent guidance.”

“A short time later, the incomparable guru left his body in Benares. I no longer need to seek him out in his little sitting room. His guidance is everywhere and blesses every day of my life.”

Years later, from the lips of Swami Keshabananda, [^36] an advanced disciple, I heard many wonderful details about the passing of Lahiri Mahasaya.

Years later, I heard from Swami Keshabananda, [^36] an advanced disciple. He told me many wonderful details about Lahiri Mahasaya’s passing.

“A few days before my guru relinquished his body,” Keshabananda told me, “he materialized himself before me as I sat in my hermitage at Hardwar.

“A few days before my guru left his body,” Keshabananda told me, “he materialized before me. I was sitting in my hermitage at Hardwar.

“‘Come at once to Benares.’ With these words Lahiri Mahasaya vanished.

“‘Come to Benares right away.’ With those words, Lahiri Mahasaya vanished.

“I entrained immediately for Benares. At my guru’s home I found many disciples assembled. For hours that day [^36] the master expounded the Gita; then he addressed us simply.

“I immediately took a train to Benares. At my guru’s home, I found many disciples gathered. For hours that day [^36] the master explained the Gita. Then he spoke to us in simple terms.

“‘I am going home.’

“Sobs of anguish broke out like an irresistible torrent.

“Sobs of deep pain burst out like an unstoppable flood.

“‘Be comforted; I shall rise again.’ After this utterance Lahiri Mahasaya thrice turned his body around in a circle, faced the north in his lotus posture, and gloriously entered the final maha- samadhi. [^36]

“‘Take comfort. I will rise again.’ After saying these words, Lahiri Mahasaya turned his body around in a circle three times. He faced north in the lotus posture and gloriously entered the final maha- samadhi. [^36]

“Lahiri Mahasaya’s beautiful body, so dear to the devotees, was cremated with solemn householder rites at Manikarnika Ghat by the holy Ganges,” Keshabananda continued. “The following day, at ten o’clock in the morning, while I was still in Benares, my room was suffused with a great light. Lo! before me stood the flesh and blood form of Lahiri Mahasaya! It looked exactly like his old body, except that it appeared younger and more radiant. My divine guru spoke to me.

“Lahiri Mahasaya’s beautiful body, so dear to his devotees, was cremated with solemn rites for a householder,” Keshabananda continued. “The cremation took place at Manikarnika Ghat by the holy Ganges. The next day, at ten in the morning, I was still in Benares when a great light filled my room. There before me stood Lahiri Mahasaya in flesh and blood! His body looked exactly as before, except that it appeared younger and more radiant. My divine guru spoke to me.

“‘Keshabananda,’ he said, ‘it is I. From the disintegrated atoms of my cremated body, I have resurrected a remodeled form. My householder work in the world is done; but I do not leave the earth entirely. Henceforth I shall spend some time with Babaji in the Himalayas, and with Babaji in the cosmos.’

“‘Keshabananda,’ he said, ‘it is I. From the scattered atoms of my cremated body, I have brought myself back to life in a reshaped form. My work in the world as a householder is done. But I am not leaving the earth entirely. From now on, I shall spend some time with Babaji in the Himalayas, and with Babaji in the cosmos.’

“With a few words of blessing to me, the transcendent master vanished. Wondrous inspiration filled my heart; I was uplifted in Spirit even as were the disciples of Christ and Kabir [^36] when they had gazed on their living gurus after physical death.

“With a few words of blessing to me, the transcendent master vanished. A sense of wonder and inspiration filled my heart. I was uplifted in Spirit, just as the disciples of Christ and Kabir [^36] had been when they saw their living gurus after the gurus’ physical deaths.

“When I returned to my isolated Hardwar hermitage,” Keshabananda went on, “I carried with me the sacred ashes of my guru. I know he has escaped the spatio-temporal cage; the bird of omnipresence is freed. Yet it comforted my heart to enshrine his sacred remains.”

“When I returned to my secluded hermitage in Hardwar,” Keshabananda continued, “I brought my guru’s sacred ashes with me. I know he has escaped the cage of space and time. The bird of omnipresence is free. Yet placing his sacred remains in a shrine comforted my heart.”

Another disciple who was blessed by the sight of his resurrected guru was the saintly Panchanon Bhattacharya, founder of the Calcutta Arya Mission Institution. [^36]

The saintly Panchanon Bhattacharya was another disciple blessed to see his resurrected guru. He founded the Calcutta Arya Mission Institution. [^36]

I visited Panchanon at his Calcutta home, and listened with delight to the story of his many years with the master. In conclusion, he told me of the most marvelous event in his life.

I visited Panchanon at his home in Calcutta. I listened with delight as he described his many years with the master. Finally, he told me about the most marvelous event in his life.

“Here in Calcutta,” Panchanon said, “at ten o’clock of the morning which followed his cremation, Lahiri Mahasaya appeared before me in living glory.”

“Here in Calcutta,” Panchanon said, “at ten the morning after Lahiri Mahasaya’s cremation, he appeared before me in living glory.”

Swami Pranabananda, the “saint with two bodies,” also confided to me the details of his own supernal experience.

Swami Pranabananda was the “saint with two bodies.” He also told me in confidence the details of his own divine experience.

“A few days before Lahiri Mahasaya left his body,” Pranabananda told me at the time he visited my Ranchi school, “I received a letter from him, requesting me to come at once to Benares. I was delayed, however, and could not leave immediately. As I was in the midst of my travel preparations, about ten o’clock in the morning, I was suddenly overwhelmed with joy to see the shining figure of my guru.

“A few days before Lahiri Mahasaya left his body,” Pranabananda told me during his visit to my Ranchi school, “I received a letter from him. He asked me to come to Benares at once. But I was delayed and could not leave immediately. Around ten o’clock in the morning, I was preparing for the journey. As I was doing so, I suddenly saw the shining figure of my guru and was overwhelmed with joy.

“‘Why hurry to Benares?’ Lahiri Mahasaya said, smiling. ‘You shall find me there no longer.’

“‘Why rush to Benares?’ Lahiri Mahasaya said, smiling. ‘You won’t find me there anymore.’

“As the import of his words dawned on me, I sobbed broken-heartedly, believing that I was seeing him only in a vision.

“As I began to understand his words, I sobbed, heartbroken, believing I was seeing him only in a vision.

“The master approached me comfortingly. ‘Here, touch my flesh,’ he said. ‘I am living, as always. Do not lament; am I not with you forever?’”

“The master came closer to comfort me. ‘Here, touch my body,’ he said. ‘I am alive, as always. Don’t grieve. Am I not with you forever?’”

From the lips of these three great disciples, a story of wondrous truth has emerged: At the morning hour of ten, on the day after the body of Lahiri Mahasaya had been consigned to the flames, the resurrected master, in a real but transfigured body, appeared before three disciples, each one in a different city.

These three great disciples have told a story of wondrous truth: At ten in the morning, the day after Lahiri Mahasaya’s body was cremated, the resurrected master appeared. His body was real but transfigured. He appeared before three disciples, each in a different city.

“So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory. O death, where is thy sting? O grave, where is thy victory?” [^36]

“So when what decays becomes imperishable, and what is mortal becomes immortal, the written saying will come true: Death is swallowed up in victory. O death, where is your sting? O grave, where is your victory?” [^36]

36-1: Sri Yukteswar was later formally initiated into the Swami Order by the Mahant (monastery head) of Buddh Gaya.

36-2: “Great King”-a title of respect.

36-2: “Great King” is a title of respect.

36-3: A guru usually refers to his own disciple simply by his name, omitting any title. Thus, Babaji said “Lahiri,” not “Lahiri Mahasaya.”

36-3: A guru usually calls his own disciple by name, without a title. So Babaji said “Lahiri,” not “Lahiri Mahasaya.”

36-4: Literally, “eternal religion,” the name given to the body of Vedic teachings. Sanatan Dharma has come to be called Hinduism since the time of the Greeks who designated the people on the banks of the river Indus as Indoos, or Hindus. The word Hindu, properly speaking, refers only to followers of Sanatan Dharma or Hinduism. The term Indian applies equally to Hindus and Mohammedans and other inhabitants of the soil of India (and also through the confusing geographical error of Columbus, to the American Mongoloid aboriginals).

36-4: Literally, “eternal religion,” the name given to the body of Vedic teachings. Sanatan Dharma has been called Hinduism since the time of the Greeks. The Greeks called the people living along the river Indus Indoos, or Hindus. Strictly speaking, the word Hindu refers only to followers of Sanatan Dharma or Hinduism. The term Indian applies equally to Hindus, Muslims, and other inhabitants of India. (Because of Columbus’s confusing geographical mistake, the term also applies to the Indigenous peoples of the Americas, classified as Mongoloid.)

The ancient name for India is Aryavarta, literally, “abode of the Aryans.” The Sanskrit root of arya is “worthy, holy, noble.” The later ethnological misuse of Aryan to signify not spiritual, but physical, characteristics, led the great Orientalist, Max Muller, to say quaintly: “To me an ethnologist who speaks of an Aryan race, Aryan blood, Aryan eyes and hair, is as great a sinner as a linguist who speaks of a dolichocephalic dictionary or a brachycephalic grammar.”

The ancient name for India is Aryavarta, literally, “abode of the Aryans.” The Sanskrit root of arya means “worthy, holy, noble.” Later, ethnologists misused Aryan to describe physical rather than spiritual characteristics. This misuse led the great scholar of Asian cultures, Max Muller, to make a wry remark: “To me, an ethnologist who speaks of an Aryan race, Aryan blood, Aryan eyes and hair is just as guilty as a linguist who speaks of a long-headed dictionary or a short-headed grammar.”

36-5: param-guru is literally “guru supreme” or “guru beyond,” signifying a line or succession of teachers. Babaji, the guru of Lahiri Mahasaya, was the param-guru of Sri Yukteswar.

36-5: param-guru literally means “guru supreme” or “guru beyond” and refers to a line or succession of teachers. Babaji was the guru of Lahiri Mahasaya and the param-guru of Sri Yukteswar.

36-6: My visit to Keshabananda’s ashram is described on pp. 405-408.

36-6: My visit to Keshabananda’s ashram is described on pages 405 to 408.

36-7: September 26, 1895 is the date on which Lahiri Mahasaya left his body. In a few more days he would have reached his sixty-eighth birthday.

36-7: Lahiri Mahasaya left his body on September 26, 1895. He would have turned sixty-eight a few days later.

36-8: Facing the north, and thrice revolving the body, are parts of a Vedic rite used by masters who know beforehand when the final hour is about to strike for the physical body. The last meditation, during which the master merges himself in the Cosmic AUM, is called the maha, or great, samadhi.

36-8: Facing north and turning the body around three times are parts of a Vedic rite. Masters who know beforehand when their physical bodies will die use this rite. In the final meditation, the master merges himself with the Cosmic AUM. This meditation is called the maha, or great, samadhi.

36-9: Kabir was a great sixteenth-century saint whose large following included both Hindus and Mohammedans. At the time of his death, the disciples quarreled over the manner of conducting the funeral ceremonies. The exasperated master rose from his final sleep, and gave his instructions. “Half of my remains shall be buried by the Moslem rites;” he said, “let the other half be cremated with a Hindu sacrament.” He then vanished. When the disciples opened the coffin which had contained his body, nothing was found but a dazzling array of gold-colored champak flowers. Half of these were obediently buried by the Moslems, who revere his shrine to this day.

36-9: Kabir was a great sixteenth-century saint whose many followers included both Hindus and Muslims. When he died, his disciples argued over how to conduct his funeral. The exasperated master rose from his final sleep and gave his instructions. “Half of my remains shall be buried according to Muslim rites,” he said. “Let the other half be cremated with a Hindu sacrament.” He then vanished. When the disciples opened the coffin that had held his body, they found only a dazzling array of gold-colored champak flowers. The Muslims obediently buried half of the flowers and still revere his shrine today.

In his youth Kabir was approached by two disciples who wanted minute intellectual guidance along the mystic path. The master responded simply:

When Kabir was young, two disciples approached him. They wanted detailed intellectual guidance on the mystical path. The master replied simply:

“Path presupposes distance; If He be near, no path needest thou at all. Verily it maketh me smile To hear of a fish in water athirst!”

“A path assumes there is a distance to travel. If he is near, you need no path at all. It truly makes me smile to hear of a thirsty fish in water!”

36-10: Panchanon established, in a seventeen-acre garden at Deogarh in Bihar, a temple containing a stone statue of Lahiri Mahasaya. Another statue of the great master has been set by disciples in the little parlor of his Benares home.

36-10: Panchanon established a temple in a seventeen-acre garden at Deogarh in Bihar. The temple contains a stone statue of Lahiri Mahasaya. Disciples have placed another statue of the great master in the small sitting room of his Benares home.

36-11: I Corinthians 15:54-55.

36-11: 1 Corinthians 15:54-55.