Short Life Sketch
Larger Life Sketch
His Philosophy
Gospels
Srimat Swami Nigamananda Saraswati Dev (18 August 1880 - 29 November 1935 ) had espoused the essence of the all-inclusive Sanatan Dharma in his ideological as well as methodological maxim " 'Shankarer Mata' and 'Gouranger Patha' ". It speaks of a harmonious blending of highest enlightenment (Jnana) and universal love (Bhakti).
Attaining Jnana (Atma jnana) through Bhakti (devotion/seva) is the integrated ideal that has been reinforced by Swami Nigamananda Dev for the seeker in this age. 'Jeeva - the individual soul, is Brahma - the Supreme Soul' or "Aham Brahmāsmi" - this Vedantic doctrine of the 8th century spiritual reformist Sri Sri Adi Shankaracharya is what a man on the path of spirituality needs to realize to know himself and to know God. And according to him, the royal road to attaining this ultimate spiritual goal is the path of devotion adopted by Sri Chaitanya Dev, the 16th century avatara of devotion.
In the view of Swami Nigamananda Dev, Seva-brata or adoption to a life of 'service to mankind' is the greatest Dharma of human beings. And, this Dharma is truly pursued by the integration of 'Jnana' and 'Bhakti''Seva' or in other words with the integration of "Shankarer Mata" and "Gouranger Patha". The perfect path to attain complete Knowledge or Purna Jnana is to attain Chitta-shuddhi (a cleansed Mind) through 'Seva' or service to mankind. He calls it the path of Sri Gauranga. So, he says a seeker's aim should be - "Ahamtva ra Prasara" or "spreading of one's Self" in the 'self' of the entire humanity. One has to learn to empathize and give priority to serve the cause of others. First, he/she is to practice this in the family and thereafter, spread this attitude gradually in the community, in the larger society and ultimately throughout mankind. This way one can experience one's presence in every being.
Larger Life Sketch
His Philosophy
Gospels
Srimat Swami Nigamananda Saraswati Dev (18 August 1880 - 29 November 1935 ) had espoused the essence of the all-inclusive Sanatan Dharma in his ideological as well as methodological maxim " 'Shankarer Mata' and 'Gouranger Patha' ". It speaks of a harmonious blending of highest enlightenment (Jnana) and universal love (Bhakti).
Attaining Jnana (Atma jnana) through Bhakti (devotion/seva) is the integrated ideal that has been reinforced by Swami Nigamananda Dev for the seeker in this age. 'Jeeva - the individual soul, is Brahma - the Supreme Soul' or "Aham Brahmāsmi" - this Vedantic doctrine of the 8th century spiritual reformist Sri Sri Adi Shankaracharya is what a man on the path of spirituality needs to realize to know himself and to know God. And according to him, the royal road to attaining this ultimate spiritual goal is the path of devotion adopted by Sri Chaitanya Dev, the 16th century avatara of devotion.
In the view of Swami Nigamananda Dev, Seva-brata or adoption to a life of 'service to mankind' is the greatest Dharma of human beings. And, this Dharma is truly pursued by the integration of 'Jnana' and 'Bhakti''Seva' or in other words with the integration of "Shankarer Mata" and "Gouranger Patha". The perfect path to attain complete Knowledge or Purna Jnana is to attain Chitta-shuddhi (a cleansed Mind) through 'Seva' or service to mankind. He calls it the path of Sri Gauranga. So, he says a seeker's aim should be - "Ahamtva ra Prasara" or "spreading of one's Self" in the 'self' of the entire humanity. One has to learn to empathize and give priority to serve the cause of others. First, he/she is to practice this in the family and thereafter, spread this attitude gradually in the community, in the larger society and ultimately throughout mankind. This way one can experience one's presence in every being.
Sri Sri 108 Swami Nigamananda Saraswati Paramhamsa Dev
EARLY LIFE
Paramahansa Sri Sri Nigamananda Saraswati Deva was born to a virtuous bramhin couple at Qutabpur in Nadia district (now in Bangladesh) in the year 1879. His father Bhuban Mohan Bhattacharya and mother Yogendra Mohini had named him ‘Nalinikanta’. As he grew to boyhood, Nalinikanta drew admiration of the people for his extraordinary fearlessness, intelligence and forthrightness. Leadership was natural to him. Nalinikanta was especially dear to his mother.
As the fate would have it the mother of Nalinikanta breathed her last immaturely from a brief illness. At that time, Nalinikanta was pursuing his primary education in his maternal uncle’s village Radhakantapur. Her death deeply shocked Nalinikanta as he was very much devoted to his mother. He came to know that just before she breathed her last, his mother had handed over his charges to the ‘Jaganmata’ the ‘Cosmic Mother’. He took the words of her mother to be literally true. As he was desperately in need of a mother, he single-heartedly prayed to the ‘Jaganmata’ to appear before him.
But alas! He failed to get a glimpse of ‘Her’ even in his dreams. He lost faith in God thinking that God does not exist, the religious rites and spiritual practices are worthless activities, and all those sadhus, ascetics or renunciates are lazy worthless cheats. His belief in God was shaken to such extent that he turned extremely antagonistic towards everything related to Him. Especially, the sadhus and the wandering ascetics used to face most of his ire. He convinced to himself that ‘death’ is the ‘end’ of everything in one’s life. Thereafter he decided for himself that - religion to him would be nothing other than ‘doing good to the fellow beings’, and his duty is to lead a disciplined and virtuous life. During his school days Nalinikanta used to read textbooks that the ‘Sun’ is a gigantic ball of burning gases and the ‘Moon’ and the other planets are composed of gross matters such as dust and rocks. He used to feel a pinch in his heart when his fellow countrymen were jeered at as superstitious folks paying obeisance to these insentient planets. Even though he had lost faith in God and religion, he used to wonder how all those ancient Rishis (seers) of his land could go wrong in putting such significance on these heavenly bodies. Later, during his sadhak (spiritual practitioner) life, he was delighted to find that thousands of years before Newton, the ancient Rishis of India knew the science of space and the principles of gravitation. His heart was urging him to spread the knowledge and ideals of those ancient Rishis among his fellow beings.
TURNING POINT
The death of Yogendramohini Devi created a void in the Bhattacharya household. Nalinikanta being the eldest son in the family had to be married soon to bring a daughter-in-law for the proper management of the household. Hence, at the early age of seventeen, Nalinikanta was married to an extremely beautiful and intelligent girl named Sudhansubala Devi.
Nalinikanta went to study at the Dhaka School of Survey and thereafter took up jobs at various places to earn his livelihood. His independent spirit and forthright attitude was forcing him to frequently change his jobs.
Once, while serving as the supervisor of the Narayanapur estate (Zamindari) Nalinikanta was working late in the night. He suddenly saw the shadowy image of Sudhansubala Devi standing at the table, sullen and silent. Sudhansubala Devi was supposed to be away at Qutabpur at that time and was not expected to be present at Narayanpur at all. The image appeared there for a few moments only. Nalinikanta felt disturbed and rushed to his village Qutabpur. He came to know that Sudhansubala Devi had expired just an hour before he saw her image at Narayanapur. Since childhood Nalinikanta had a thoughtful disposition. This incidence drew him further inwards. Soon after, he happened to see the shadowy image of Sudhansubala Devi several times in quick succession.
Nalinikanta had thought that death is the ultimate end of an individual. But, now he couldn’t wish away the fact that it is not. By now, he was convinced that there must be ‘life’ after ‘death’. He solemnly resolved to get back his beloved wife at any cost. Never before in the history of mankind any bereaved husband had made such a resolution, being so much oblivious of the impossibility of his success.
WHO AM I ?
NaLinikanta became desperate to know all about the subtle phenomena of life and death. Thoughts such as - "What’s death? How can I win over death? If death can come inevitably at any time in one’s life why am I wasting my time without exploring the secrets of it?" - began to worry him all the time. This inquest took him to the Theosophical Society at Adyar, in Chennai, India. He learnt all the theories and practices that Theosophy could offer and was able to talk to Sudhansu Devi through a medium. But, Nalinikanta could not see her physically. He was not satisfied with the experience at all. Through a discussion with the members of the Society he came to know that the knowledge about the phenomena of ‘life and death’ was the prerogative of the Hindu Yogis. He spared no time in looking for a true Yogi or Sadhu who could fulfill his desire to meet his dead wife as well as bring contentment to his seeking mind.
While searching for a true yogi, Nalinikanta came across Swami Purnananda, a highly educated renunciate. The Swami explained to him that all female beings are merely a partial manifestation of the ‘Mahamaya’ or the ‘Cosmic Mother’. Hence, it was extremely unwise and ridiculous on his part to run after an insignificant part (his wife) ignoring the whole (the Cosmic Mother). If he could get Mahamaya, he would automatically get his wife and there were sure ways to get Her. Swami Purnananda advised him to look for a ‘Sadguru’. Nalinikanta returned to his place of service a changed man. The belief in ‘life after death’ and ‘soul’ had turned him into a believer. He was desperately praying God for a chance to meet his destined Sadguru.
One night Nalinikanta saw one Sadhu with a brilliant aura around him in his dream. He woke up to find the Sadhu standing beside his bed in ‘reality’. The Sadhu handed out to him a leaf bearing a mantra on it and then disappeared. Nalinikanta was spellbound by the incident. He did not know what to do with the mantra. No sadhu or spiritual teacher, whom he consulted, could decipher the mantra nor could they give him any guidance about what to do with it. At this point of time a crestfallen Nalinikanta received directions in his dream to go to the greatest tantrik guru of that time - Bamakshepa, at the ‘Tarapitha’ of Birbhum, in West Bengal. Bama was extremely pleased to see the unique ‘veeja mantra’ (root/source mantra) of Goddess Tara which Nalinikanta had received in his dream, and readily accepted him as his disciple. Within a short span of one month, Nalinikanta was able to master the secrets of the Tantrik ways (tantra sadhana) of attaining spiritual success. As a mark of perfection of his sadhana (spiritual practice), ‘Tara’ or ‘Mahashakti’ (the embodiment of cosmic energy) appeared before him in the form of Devi Sudhansubala and granted him the boon that he would be able to see her in that form whenever he would so wish.
But, Nalinikanta became discontent when he was unable to touch that form. Moreover, to his amazement Nalinikanta saw that a brilliant light used to emanate from his body and take the shape of Devi Sudhansubala. He was puzzled. He wanted to know "if ‘Mahashakti’ originated from him only, then who ‘he’ is."
Overpowered by a consuming desire to know his ‘self’, Nalinikanta sought guru Bamakshepa’s advice. The latter advised him to attain the knowledge of ‘Advaita’ from a Vedantic guru. He became a disciple of guru Srimad Swami Satchidananda Saraswati at the holy place of ‘Pushkar’ in the state of Rajasthan, India. He instantly realized that Swami Satchidananda Saraswati was the sadhu who gave him the ‘Tara’ mantra in his dream. The swami initiated Nalinikanta into renunciation and according to the principle changed his name to ‘Nigamananda’, for he was able to comprehend the Vedic (nigama) knowledge (jnana) effortlessly.
On the advice of guru Satchidanda, Nalinikanta went to attain the direct experience of this vedic truths through yoga. Nalinikanta was able to find his yogi guru but with much difficulty and a sustained effort. He met Sumeru Dashji, his yogi guru, in the thick and inaccessible forests near the holy place of ‘Parasuram’ (in the north-eastern India) under dramatic circumstances. After completing ‘yoga sadhana’ (practice of yoga) under the masterful guidance of yogiraj Sumeru Dashji, he attained the state of ‘Nirbikalpa Samadhi’ (non-dual existence/complete identification with the Cosmic Soul or the Parambramha), at once pervading the universe and transcending it. He came back from that blissful state with the realization that he is the ‘universal guru’ i.e. the ‘supreme soul’.
Nalinikanta had begun his spiritual quest with the basic question, "Who am I ?" and with the attainment of ‘Nirbikalpa Samadhi’ he experienced that ‘he’ is the universal guru.. But, Nalinikanta was initiated into the mysteries of being in love with ‘God’ (prema/bhav sadhana) by Gauri Ma’, a female sadhu of unique spiritual merits. She taught him how the Supreme Soul is both transcendental.
LIFE AFTER ATTAINMENT OF TRUTH
During the 1907 Kumbha Mela at Allahabad, under the auspices of the then Shankaracharya of Sringery Mutt, the jnaniguru of Nalinikanta Swami Satchidananda Deva conferred the title of ‘paramahansa’ on him in the presence of leading sadhus and renunciates. The uniqueness about Nigamananda’s spiritual accomplishment was that he had explored and perfected tantra, jnana, yoga and prema/bhav, all the four original ways envisaged in Sanatana Dharma (ever new/eternal, and universal spiritual method based on Vedic knowledge) for the attainment of the highest spiritual goal.
Sadguru Swami Sri Sri Nigamananda Saraswati Deva wished every soul to rise to this exulted state of consciousness. Hence, he entered into society to wake up a spiritually inert people. In the prevailing atmosphere of confusion in ideals and spirituality among his countrymen, he wanted them to rediscover the merits of sanatana dharma. He wrote five books - Bramhacharya Sadhana, Yogiguru, Tantrikguru, Jnaniguru and Premikaguru - which are invaluable for any seeker on the path of spirituality. He edited and published a path breaking and reformist periodical ‘Arya Darpana’ (one of the earliest periodicals of India). It was widely received as a trend-setting journal on religion and spirituality.
With a view to establishing universal brotherhood he set before himself three objectives, namely, (i) propagation of ‘sanatana dharma’, (ii) dissemination of ‘sat siksha’ (right type of education that enables development of integrated personality conducive for spiritual development), and (iii) service to all living beings deeming it as service rendered to the Supreme Being. In his opinion a person having attained ‘self knowledge’ is the right one to serve mankind in the right manner..
He enjoined upon His devotees — to walk together on the path of spirituality forming Sanghas (spiritual associations), to lead Adarsha Grihastha Jeevan (life of an ideal householder), and to have Bhava Binimaya (commune with each other for mutual exchange of spiritual ideas and experiences), which would enable them to achieve the above mentioned objectives and lead a fulfilled life.
He established the tradition of "Vakta Sammilani" (the annual congregation of devotees and spiritually minded people, for the close interaction between the two types of seekers — the household devotees and the renunciates. Till date, this congregation has been proved to be a spiritually beneficial experience for all.
There was a harmonious blending of highest enlightenment (jnana) and universal love (vakti) in the person of Swamy Nigamananda. Rightly so, his ideological as well as methodological slogan was — " Shankarer Mata" (the Vedantic doctrine of the 8th century spiritual reformist Sri Sri Adi Shankaracharya that Bramha — the Supreme Soul and the individual soul is ‘one’ and the same, and it is the ultimate truth to be realized by men), and "Gauranger Patha" (the path of devotion adopted by Sri Chaitanya Deva, the fourteenth century avatara of devotion, as the royal road to the spiritual destination i.e. God).
Thakura Sri Sri Nigamananda Deva left his corporal body and attained ‘mahasamadhi’ (eternal union with the Supreme Soul) through yoga kriya (yogic techniques) on November 29, 1935 in Kolkata. But, his holy presence is still felt and his reassuring voice is still heard in the hour of need by those who have implicit faith in him, for the ‘sadguru’ is ‘immortal’. Rightly, his followers deified Him as their revered and beloved ‘thakura’ and worshiped Him as their ‘Guru’ (the supreme preceptor) and ‘Ishta’ (the personal God) at the same time.
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Larger Life Sketch
Preface
Nityashuddham Nirabhasam Nirakaram Niranjanam Nityabodham Chidanandam GuruBrahmam Namamyaham
The book Sadguru Swami Nigamananda For Young Readers is being published by the divine blessings Sadguru Swami Nigamananda. It is offered as a gift of love and as a treasure trove of knowledge for young readers whose primary language is English. This book is a transliteration of the book “Pilanka Nigamananda” which was translated into Oriya from the original Bengali text written by Ma Narayani Devi, the adopted daughter of Sadguru Swami Nigamananda and published by Nilachala Saraswata Sangha, Puri, Odisha, India.
While every effort has been made to preserve the style and the flavor of the original text, some modifications and adaptations have been made to enhance readability. The need for this book in English became obvious when a group called “Young Aspirants” started meeting and having periodic but regular meetings in the United States and in the United Kingdom. The “Young Aspirants” are children of immigrants from Orissa, India, but unlike their parents, have adopted English as their primary medium of instruction and the language of choice for both reading and for writing. The occasional readings during the “Sunday School” have now been compiled as a book. It is our hope that this book will inspire kids all over the world, enthusiastically offered to and read by children of all ages.
Sadguru Swami Nigamananda was a great sage and an enlightened saint born in India. He lived an exemplary life. At a very tender age he gained spiritual enlightenment by following the process of Tantra, Gyana, Yoga, and Prema. Through his writings, and through subsequent discourse and advice to his disciples, he made these four-fold avenues of spiritual enlightenment simple and self-evident, all achievable in the course of living a simple, ordinary life in general human society.
The law of the Universe is such that, from time to time, the Divine takes the human form, an Avatar, to cleanse the world of evil. But there are also ways to help individual men and women realize and become aware of their “true” self, and thus transcend to a higher level of consciousness. The revelation of these paths is made possible through the guidance and the blessings of a Sadguru, a true guide and an enlightened coach. Further, with the help, the guidance, and the blessings of a Sadguru one gets spiritually awakened, and enters a life of unending joy and bliss. Thakura Nigamanada is such a Sadguru! He has assured his disciples that he will continue to live in the inner depths of their hearts and guide them when they forgo their ego to willfully accept him and learn to “love him a little”.
The book Sadguru Swami Nigamananda For Young Readers is being published by the divine blessings Sadguru Swami Nigamananda. It is offered as a gift of love and as a treasure trove of knowledge for young readers whose primary language is English. This book is a transliteration of the book “Pilanka Nigamananda” which was translated into Oriya from the original Bengali text written by Ma Narayani Devi, the adopted daughter of Sadguru Swami Nigamananda and published by Nilachala Saraswata Sangha, Puri, Odisha, India.
While every effort has been made to preserve the style and the flavor of the original text, some modifications and adaptations have been made to enhance readability. The need for this book in English became obvious when a group called “Young Aspirants” started meeting and having periodic but regular meetings in the United States and in the United Kingdom. The “Young Aspirants” are children of immigrants from Orissa, India, but unlike their parents, have adopted English as their primary medium of instruction and the language of choice for both reading and for writing. The occasional readings during the “Sunday School” have now been compiled as a book. It is our hope that this book will inspire kids all over the world, enthusiastically offered to and read by children of all ages.
Sadguru Swami Nigamananda was a great sage and an enlightened saint born in India. He lived an exemplary life. At a very tender age he gained spiritual enlightenment by following the process of Tantra, Gyana, Yoga, and Prema. Through his writings, and through subsequent discourse and advice to his disciples, he made these four-fold avenues of spiritual enlightenment simple and self-evident, all achievable in the course of living a simple, ordinary life in general human society.
The law of the Universe is such that, from time to time, the Divine takes the human form, an Avatar, to cleanse the world of evil. But there are also ways to help individual men and women realize and become aware of their “true” self, and thus transcend to a higher level of consciousness. The revelation of these paths is made possible through the guidance and the blessings of a Sadguru, a true guide and an enlightened coach. Further, with the help, the guidance, and the blessings of a Sadguru one gets spiritually awakened, and enters a life of unending joy and bliss. Thakura Nigamanada is such a Sadguru! He has assured his disciples that he will continue to live in the inner depths of their hearts and guide them when they forgo their ego to willfully accept him and learn to “love him a little”.
This book for the younger disciples is an introduction to the life of Thakura Nigamananda who out of his compassion returned to society after his enlightenment to show us the way, the right path to a virtuous and abundant life.
It is for the young to learn more about him, and by knowing about him, learn to love him and accept him in their lives. There is no need for Thakura Nigamananda's disciples to look for a successor Guru. He took the mantle of Sadguru only after receiving assurance from the Mother of the Universe that his disciples would gain salvation in no more than three lives. It is our prayer, that over time, our revered Sadguru will become Guru for all men and women spread across the continents (Biswaguru) who voluntarily accepts him as such after knowing him and reading his teachings. This will happen as more and more of us become aware of, and embrace him as our spiritual guide, and learn to “love him a little” by living a life worthy of his ideals and his principles.
The guidance and the supervision of our Central Body, Nilachala Saraswata Sangha, Puri, Odisha, India, is gratefully acknowledged and the combined collaborative effort of the young and the old (or, not so young) of America Saraswata Sangha (AMSAS) for this book is also recognized. Members of AMSAS rejoice this publication. Yet, we remain humble and accept responsibility for all errors and omissions.
September 28, 2009 (Vijaya Dashami)
Bijoy Sahoo
President, America Saraswata Sangha
It is for the young to learn more about him, and by knowing about him, learn to love him and accept him in their lives. There is no need for Thakura Nigamananda's disciples to look for a successor Guru. He took the mantle of Sadguru only after receiving assurance from the Mother of the Universe that his disciples would gain salvation in no more than three lives. It is our prayer, that over time, our revered Sadguru will become Guru for all men and women spread across the continents (Biswaguru) who voluntarily accepts him as such after knowing him and reading his teachings. This will happen as more and more of us become aware of, and embrace him as our spiritual guide, and learn to “love him a little” by living a life worthy of his ideals and his principles.
The guidance and the supervision of our Central Body, Nilachala Saraswata Sangha, Puri, Odisha, India, is gratefully acknowledged and the combined collaborative effort of the young and the old (or, not so young) of America Saraswata Sangha (AMSAS) for this book is also recognized. Members of AMSAS rejoice this publication. Yet, we remain humble and accept responsibility for all errors and omissions.
September 28, 2009 (Vijaya Dashami)
Bijoy Sahoo
President, America Saraswata Sangha
Chapter 1
The district of Nadiya in the state of Bengal in India has been a very famous place since a long time. The renowned Vaisnav saint Mahaprabhu Shri Chaitanyadev was born at Nabadwipa, a holy place in this district. It is also the birthplace of several Vaisnav saints and a number of holy men. At that time, Nabadwipa was an important seat of learning in Bengal. After the birth of Chaitanyadev, Nabadwipa also became famous for ‘Bhakti Dharma', the cult of devotional worship of God. The people of Nadiya were highly influenced by the tradition of harmony of Jnana (knowledge) and Bhakti (devotion) prevailing in this district for a long time.
Kutabpur is a small village in the then subdivision of Meherpur in the district of Nadiya. Now Meherpur is a full-fledged district in the present Bangladesh, a new small country adjoining India. It is situated on the bank of the river Vairab. Kutabpur village is a place of residence of various kinds of people including Muslims, weavers, blacksmiths and pottery makers. A few upper caste Hindus also lived in this village.
Bhubanmohan Bhattacharya, a devout Hindu Brahmin, was an important person of the village. The villagers respected him as a kindhearted, learned and pious Hindu. His family surname was Chattopadhyay. Since their family had the legacy of serving as priests, the villagers showed respect to the family by addressing them as ‘Bhattacharya family'. Therefore, Bhubanmohan was known in the locality as Bhubanmohan Bhattacharya and not as Bhubanmohan Chattopadhyay.
Bhubanmohan led a very happy family life. Though they were not very rich, there was no dearth of adequate food and clothes for the family members. His devoted wife Yogendramohini was like the goddess Laxmi. Her nickname was Manikasundari. She was a very caring and loving wife. She managed the household very ably. She was also very kind-hearted and took care of the poor and the needy people of the area. She never let them return from her house empty handed. The villagers liked Yogendramohini very much because of her graceful, loving, caring, pious, and serving nature.
The Bhattacharya couple was very unhappy as they did not have a male child. They had two daughters. However, they were very eager to have a son. Hence, Yogendramohini used to observe many religious rituals wishing to have a son and for this, prayed the goddess Mangala-Chandi, the family deity. She was especially unhappy because, in the absence of a male child, they won't have someone to carry their family name even if they had been very pious and led an ideal household life.
The Bhattacharya family was worshipper of the Mother goddess for generations. Bhubanmohan and Yogendramohini became absorbed in worshipping their family goddess for being blessed with a son.
It was the month of Ashwin in the year 1286 of the Bengali Calendar (October, 1879 A.D.) Bhubanmohan was returning from Radhakantapur, the village of his father-in-
law. At the dusk time, he decided to perform his evening prayer on the bank of the river Vairab. He was about to get into the river water to wash his hands and feet. He suddenly noticed a bright glowing object like a little star fell from the sky into the river. It travelled very close to him as if some rays from it touched his body. The light of the object was so bright that he was bewildered and became stupefied. However, he finished his evening prayer after washing his hands and feet. Then he returned home.
A few days after this incident, Yogendramohini had a wonderful dream. She felt that she was expecting a baby because of the Kartikabrata, she was observing. Her joy knew no bounds. Thereafter she spent more time in worship and prayer. The Bhattacharya couple was blessed with a son on Thursday in Jhulana Purnima, the full moon night of the month of Shravan (August) in the year 1880 A.D. Yogendramohini was then staying at Radhakantapur, her mother's place. Hence her first son was born in the maternal village of Radhakantapur. This son, later on, became the famous Guru and Saint Paramahansa Paribrajakacharya Srimat Swami Nigamananda Saraswati Dev.
Yogendramohini's mother and her in-laws were very happy with the birth of a cute and handsome looking baby. Bhubanmohan recollected that experience in the evening when he saw the bright little star falling into the Vairab river. The study of the horoscopes revealed that the son was born with a powerful zodiac position. Bhubanmohan was proud of his son as he thought that someday his son would become a great and very famous man. He was very happy to know the bright future of his son. After consulting with all family members he named his first son Nalinikanta. The literal meaning of Nalinikanta is the ever rediating sun. The name ‘Nalini' means lotus flower. The petals of lotus open up with the rising of the sun. Hence the other name of the sun is ‘Nalinikanta', the dearest one of the lotus. This name expresses the serenity, the kindness, the radiance and the love of the sun. The lotus grows in the mud of a pond. The sun provides it light and love to open up to a fully bloomssomed flower. That is the loving relationship between the sun and the lotus. When his father named him Nalinikanta, he did not know that this name would bear testimony to its inner significance and his son spreading radiance as the sun would, one day, become Sadguru Nigamananda to illuminate the hearts of hundreds of thousands of people with the light of true knowledge.
As he was the eldest son, everyone in the family liked him. No one wanted to punish him for his naughtiness and childish pranks. Hence he did not fear anyone. He was very headstrong and used to do whatever he thought to be right. At that time, all the kith and kin of the Bhattacharya family lived as one big extended family. The Bhattacharya family was also very large and lived in the village, very close to one another as a cluster.
Nalinikanta spent a lot of time playing with the kids from his neighborhood. The villagers had heartfelt fondness towards the well-built, strong, and handsome Nalinikanta. Nalinikanta also used to visit everyone's house and maintained cordial relationship with the neighbors. He was very happy mingling with others and made them happy too. From childhood, he was extremely fearless, a straight shooter, upright and witty. He used to oppose any wrong doing committed by anyone in the village irrespective of age and status. His arguments were so reasonable and appropriate that the older and wiser villagers were not able to contradict him. From young to old, everyone in the village liked him, as they knew that he was an upright kid. He usually did not do anything wrong or told a lie. Especially the younger kids were attracted to him. Hence he became their leader from a very young age. The kids respected him much and also feared him at the same time. Mother Yogendramohini being a judicious lady had to tolerate young Nalinikanta's such type of behavior. Sometimes Nalinikanta refused to obey his mother.
When Nalinikanta reached the school-going age, his parents sent him to the village primary school for study. The teacher at the school used to ask all children to bring some gifts like rice, dal etc. from their houses everyday. He also strictly ordered them not to disclose to their parents about these gifts they had to bring. The kids had to get these things without their parent's knowledge. Simple-minded Nalinikanta asked the teacher, “How can I bring molasses, tamarind and pickles without telling my parents?” The teacher said indifferently, “Why? You have to steal these things from your house without their knowledge.” Nalinikanta did not appreciate his teacher's answer. He started to think. “What kind of teacher is he?” From very early childhood, Nalinikanta knew that it was a great sin to steal. He objected what the teacher had said. He replied very firmly and clearly, “I cannot steal”. The teacher got angry with him and ordered, “If you cannot steal, you have to tell a lie to the parents that you are taking those things for some other people”. Fear of punishment made Nalini lie for a day or two to get a few things from home that the teacher wanted. However, his conscience pricked him. One day, Nalinikanta came to the school and fearlessly told the teacher, “I can't lie everyday to bring you things that you want.” The teacher got very angry and started to beat him. That day Nalinikanta went home and informed everything to his parents. They were proud and happy with the courage and boldness of their son. Nalinikanta completed his primary education in his village Kutabpur. Then he pursued his future studies in Dariyapur Middle English School staying at Radhakantapur, his maternal aunt's house. While reading in this school he mixed with the people of all sections and castes. As a result, the pride of being born in higher caste and any narrowness of mind disappeared from him. There came a sea change in his outlook and attitude.
Nalinikanta was very intelligent and talented. He concentrated on studies. Since he started to focus more on studies, he could not spend enough time to play with his friends. However, he never missed a chance to be with his friends to see a drama or folk plays performed in their area. In those days, popular theatrical performances mostly included religious topics and mythological stories. The bands played and performed religious chanting.
From childhood, Nalinikanta was attracted to singing and acting. Once he heard that there was a touring theatre party in a nearby village. Thinking that his mother might not allow him to go there in the night, he got up from bed, left the house without his mother's knowledge and started towards the nearby village with his friends. On the way, he came across a ghost and fell unconscious. From that day, mother Yogendramohini did not allow him to see any theatrical performance. Nalinikanta was very much interested to see the play about Lord Siva and Parvati. Especially the mythological play on Dakshya Yagna made him spellbound. During the play he was so much engrossed in the play that he could not know whether those actors were the real Siva and Parvati.
A very strange and amazing incident occurred in Nalinikanta's life when he was seven or eight years old. It was said earlier that the Bhattacharya family was dedicated to the worship of Mother Goddess, the mother of the universe. One evening, Nalinikanta went to light a candle in the Chandi mandap, the place of worship of the mother goddess by the Bhattacharya family. Upon arrival, he saw that there was a sudden illumination over the holy pitcher kept there. He could see in that light, the goddess Durga as a young girl with her ten hands. Nalinikanta was afraid to visualize the mother goddess. He screamed out of fear and ran to his mother. On hearing about the incident, his mother said, “My dear, you saw the mother of the universe. Just as I am your mother, she is the mother of the universe. I am your mother for this life but she is the mother of the whole universe forever.” Child Nalinikanta was extremely pleased on hearing his mother's explanation. From childhood, Nalinikanta had immeasurable devotion for Sati, the wife of Shiva and the earlier incarnation of Parvati. Sati left her mortal body on hearing insults of Shiva, her consort. This fact filled Nalinikanta's mind with unprecedented amazement and joy. After visualizing goddess Durga and hearing about her true identity, Nalinikanta's devotion towards the mother goddess increased. He liked to watch with deep interest the plays that enacted the stories about Shiva and Parvati. Thus child Nalinikanta grew up and reached the age of his sacred thread ceremony, a must for a boy of Hindu Brahmin caste.
Chapter 2
A Hindu who also belonged to the Brahmin caste has to wear a sacred thread as per the customs of the Hindu religion. Wearing of the sacred thread ceremonially takes place during boyhood. Nalinikanta's sacred thread ceremony was performed when he was eleven years old. During the ceremony, as per the prevailing custom, the young brahmachari boy takes three steps after receiving alms before his mother takes him back home. However, Nalinikanta did not listen to other's request for stopping after he received the alms. He went four or five steps, turned back and started smiling mischievously. He was instructed repeatedly to walk three steps only and stop. He did not heed that instruction. That made his mother, aunts and other female members of his family apprehensive. As was the prevailing thought then, they believed that this child would one day renounce the world and become a Sannyasi (mendicant).
After Nalinikanta's vision of the goddess Durga, Bhubanmohan took his son to Ramakrishna Paramahansa in Calcutta (Kolkata) and Bhaskarananda Swami of Banaras. They were two famous saints at that time. They predicted the bright future of the child. Swami Bhaskarananda predicted that he would be the king of kings. But the ‘alms incident' during the thread ceremony made his mother believes strongly that her son Nalinikanta was not going to remain in the house very long. In those days, the prevailing belief was that the brahmachari would become a Sannyasi if he crossed the three-step boundary after receiving the alms.
Nalinikanta appeared to be a changed boy after the thread ceremony. He started practicing morning and evening rituals and prayers sincerely. But several questions regarding the Hindu religion and its rituals troubled his young mind. From his childhood he was proud to be a Hindu, especially being born of a Brahmin family. He was extremely eager to know more about the essence of the Hindu religion. Even though he read all the scriptures like the Ramayana and the Mahabharata in his native language, his thirst for knowledge could not be quenched. He was very eager to know more and more about religion. Unlike any ordinary child, he never thought his work was over as soon as he finished reading a textbook. Whatever he read, he remained deeply engrossed over the subjects in the book. In his school, he read gladly all the modern books about scientific subject matters. When he read the Hindu scriptures, he was in a dilemma. Explanations about the lunar eclipse, earthquakes etc. in the science textbooks of the school were very different from the descriptions in the religious books and mythologies. The Hindus believed that the great sages and seers wrote the scriptures. A question arose in Nalinikanta's mind: “Are the Hindu scriptures all full of lies or are the scientists wrong?” Nalinikanta could not decide what to believe and what to discard. He continued asking a lot of questions to his teachers at school and the Hindu scholars, but all was in vain.
The eldest son Nalinikanta had been the fruit of his mother's long penance and prayer. Mother Yogendramohini was very fond of her eldest son Nalinikanta. She worried when Nalinikanta started to take a lot of interest in reading religious books.
She pondered whether her son leave the house at an early age and become a mendicant?
From a very young age, Nalinikanta was truthful, bright, upright and sympathetic for others' sorrows. It was virtually impossible to change the decision taken by him. Once while Nalinikanta was returning after having a bath in the nearby river, he found a daughter-in-law misbehaving with her mother-in-law. The daughter-in-law was mercilessly beating her and no one from the crowd, witnessing it, came forward to save the old lady. Young Nalinikanta could not tolerate the daughter-in-law's inhuman behavior to a helpless widowed mother-in-law. As was his character, Nalinikanta immediately intervened and started beating the daughter-in-law. He saved the old mother-in-law from getting further abused by her daughter-in-law. When his mother heard about this incident, she warned Nalinikanta not to poke his nose into other's affairs. Nalinikanta boldly asked mother Yogendramohini, “If you had been in the place of that old lady, could I be a silent spectator?” Later the village elders sat together to decide over the complaint of the daughter-in-law against Nalinikanta. But after listening to both sides they unanimously opined that Nalinikanta did nothing wrong.
Mother Yogendramohini prompted Bhubanmohan to seek the advice from an astrologer about Nalinikanta's horoscope. He learned from a renowned astrologer of that time that he had a chance to get married at an early age. The Bhattacharya couple decided that they would arrange Nalinikanta's marriage as soon as he completed his schooling. The bride ought to be extremely charming, beautiful and need to possess good qualities. Thus, Nalinikanta would not want to leave the house and become a Sannyasi. The couple made up their mind about this and secretly started looking for a suitable bride for Nalinikanta. Nalinikanta had no knowledge of it.
From a very young age, Nalinikanta was truthful, bright, upright and sympathetic for others' sorrows. It was virtually impossible to change the decision taken by him. Once while Nalinikanta was returning after having a bath in the nearby river, he found a daughter-in-law misbehaving with her mother-in-law. The daughter-in-law was mercilessly beating her and no one from the crowd, witnessing it, came forward to save the old lady. Young Nalinikanta could not tolerate the daughter-in-law's inhuman behavior to a helpless widowed mother-in-law. As was his character, Nalinikanta immediately intervened and started beating the daughter-in-law. He saved the old mother-in-law from getting further abused by her daughter-in-law. When his mother heard about this incident, she warned Nalinikanta not to poke his nose into other's affairs. Nalinikanta boldly asked mother Yogendramohini, “If you had been in the place of that old lady, could I be a silent spectator?” Later the village elders sat together to decide over the complaint of the daughter-in-law against Nalinikanta. But after listening to both sides they unanimously opined that Nalinikanta did nothing wrong.
Mother Yogendramohini prompted Bhubanmohan to seek the advice from an astrologer about Nalinikanta's horoscope. He learned from a renowned astrologer of that time that he had a chance to get married at an early age. The Bhattacharya couple decided that they would arrange Nalinikanta's marriage as soon as he completed his schooling. The bride ought to be extremely charming, beautiful and need to possess good qualities. Thus, Nalinikanta would not want to leave the house and become a Sannyasi. The couple made up their mind about this and secretly started looking for a suitable bride for Nalinikanta. Nalinikanta had no knowledge of it.
Meanwhile, he became acquainted with the famous writer and literary figure of Bengal, Bankimchandra Chattopadhyay who was distantly related to Nalinikanta. He started visiting Bankimchandra frequently for discussion on religious matters and to clear his doubts about religion and spirituality. At that time, Bankimchandra created quite uproar about the Hindu religion amongst the educated community with the publication of a series of essays dealing with the essence of Hindu religion. With Bankimchandra's company, Nalinikanta's thought and ideas about religion started changing slowly. Due to the influence of Bankimchandra's opinion, he thought that the Hindu rituals were mere superstitions. The true religion lies in becoming an ideal human being who can serve society and country after becoming truthful, honest and pure. He was determined to build his character with these ideals and slowly gave up the daily rituals he was doing and worshipping God as he thought that those were only dull and unworthy time-wasting rituals.
One night, while staying at Radhakantapur, for continuing his studies in Dariyapur Middle English School, Nalinikanta had an inauspicious dream about his mother. He became eager to go and visit his mother in his village. Next day, after school hours, he left for Kutabpur with an anxious mind. On arriving at the village he found a gathering of some village people in front of his house. He was shocked to learn of his mother's death. Later he came to know that his beloved mother had passed away after a brief illness due to sudden attack of cholera. Even in her deathbed she had not forgotten her loving son Nalinikanta and left the message, “Tell Nalini, I am leaving him in the care of the Mother of the universe”. Nalinikanta did not forget his mother's last words for him though he hardly understood their implications at that time.
Afterwards, he became an atheist when, in real life, he could neither find nor feel his dead mother any time, even in dream. The same with the Mother of the universe. He thought that the Mother of the universe is a concept and not a reality. Had she existed, she would have appeared before him. He further thought that with one's death everything ends. After that, he lost his interest in the religious rituals and the worship of deities required of a Hindu Brahmin boy.
After his mother's death, Nalinikanta lost his childlike behavior. There came a great change in him. He did not like to bother the elders for anything. He concentrated more on his studies and spent time thinking on how to reduce his father's sorrows. Since his mother passed away, his father was no less sad than him and his brothers. There was no one in the house to take care of him and even cook for him. Nalinikanta thought that he could finish his studies and get a job to help his father. While at school, he read books other than the books included in the curriculum. Among the poems in the textbook he liked the following lines of a poem:
Beauty, I don't desire; money I don't aspire,
Let me not be busy with the earthly enjoyment.
Oh, Lord this be your gift - may I be healthy and fit,
My time be spent on acts - virtuous and compassionate.
Nalinikanta was a precocious child. He thought that there was no better wealth than one's health and service to society. What is religion? Nalinikanta thought that religion means becoming rational and doing well to others. One should not be ashamed of hard work. It is rather shameful to be dishonest and weak.
When Nalinikanta was about fourteen years old his friend, philosopher and guide Bankimchandra died. Bankimchandra's death, just after his mother's death, disillusioned him a lot more. However, he did not lose courage. Death of near and dear ones made him more determined in his thought and action. Slowly he became a favorite of the villagers through his good character. Like common Hindu kids, he did not have devotion for the gods and goddesses for achieving any object. He became doubtful about getting one's desired objects if one worshipped the gods and goddesses. On the other hand, his strong belief was that one could get his desirable things through hard work and determination. The sights of monks and hermits used to annoy him. He had a belief that people who were lazy and averse to work became sannyasis and hermits and made a living by other's earnings.
His father Bhubanmohan was an ardent disciple of the famous yogi Bhaskarananda Swami of Varanasi. Bhubanmohan led a virtuous household life. Hence he made it his duty to take care of saints and hermits coming to the village. However, Nalinikanta never appreciated such type of activities of his father. Once, a hermit with matted hair came to their house. His father was very happy to see the hermit and made all arrangements for his comfortable stay and food in their house. As usual, Nalinikanta thought that the hermit must be a cheat. However, he could not say anything out of fear of his father. When the hermit was asleep, he cut one lock of his matted hair with a scissor. The hermit got up from sleep and found the cut portion of his matted haircut. He was very furious and left the place cursing the unknown doer of this mischief. His father never thought that it could have been his son's mischievous deed. Nalinikanta was happy that the hermit had left their house due to the success of his mission. He only laughed inside. He thought how the hermit could be a true saint if he did not conquer his anger? How can such fake hermits benefit the society? Though he did not have devotion towards the gods and goddesses and even if he was an anti-hermits, he was compassionate to ordinary people in distress. Once he saw two boys drowning in the river. Risking his own life, he jumped into the river and saved the two boys. He was a good swimmer. In the village, if a person of lower caste died, the members of the upper caste were reluctant to touch the dead body out of fear of social taboos. Once, an unknown beggar died in their village. No one came forward to perform his funeral and the last rites. But Nalinikanta led a group of friends to perform the last rites and cremated the dead body. He had splendid quality of leadership. He was the first to protest against any injustice committed even by the leaders of the village and the society. He wholeheartedly supported truth and justice. He never missed any chance to oppose any unreasonable behavior of the senior people of the village. Everyone in the village loved and respected him for his strong moral character and uncompromising attitude for observing time-honored principles. Nalinikanta's father was inwardly very much appreciative of him as he heard his son's good deeds and upright attitude.
Nalinikanta's appearance was very pleasant and he was fond of humor. He liked music. He was known for his singing as he had a very gentle melodious voice. Hence he was very much liked by his friends when they were enacting a drama or singing devotional songs. Even though he had little devotion for the gods and goddesses outwardly, he liked devotional songs. He especially liked the songs, which bear indifferent notes towards the worldly affairs. Nalinikanta was a good player of string instruments. He was good at entertaining his friends by playing on the musical instruments and singing devotional songs in a sweet and melodious voice. The youth of the village were not happy if Nalinikanta was not present.
Nalinikanta entered the survey school in Dhaka after passing the eighth standard from Meherpur Higher English School. He was born in a middle class family. He badly needed a degree from a trade school and find a job and earn money. After graduating from a survey school he had a good chance of getting a paying job with a handsome monthly salary. With that hope he thought to continue studies in a survey school so that he would be in a position to help his old father financially. So he gave up the aspiration of formal higher studies in other educational institutions.
Chapter 3
Nalinikanta got married at the age of seventeen. Due to the extreme desire of his father, Bhubanmohan, and all other family members, he gave his consent for marriage. Bhubanmohan fixed the marriage with the hope that Nalinikanta would be able to maintain his family by taking up a job. Another reason was that he feared that Nalinikanta would leave home to become a Sannyasi as foretold by astrologers. Marriage would prevent him from doing so. Moreover, if his mother Yogendramohini was alive, according to the prevailing customs, they would have got him married even at an early age.
Baidyanath Mukhopadhyay lived at Halishahar in West Bengal. His eldest daughter Sudhansubala was exceptionally beautiful with a good moral character. She was also good at all types of household work. When Yogendramohini was alive, she had a chance to meet this beautiful girl Sudhansubala. From that time she very much wanted to get her married to Nalinikanta, her son, and have her as her daughter-inlaw. Finally the marriage was solemnized at Halishahar and the newly weds left for Radhakantapur to stay at their maternal aunt's house first. After a few days at Radhakantapur, Nalinikanta realized that his father was cooking food for himself and taking care of the family all by himself at Kutabpur. He decided that they must stay at Kutabpur to relieve his father of the burden of the family affairs and household works. He disclosed this decision to his aunts. They were annoyed and angry by such decision because they hoped that Nalinikanta would become their inheritor for which they spent a lot of money for his education. Nalinikanta knowing fully well that aunts were not going to support his education financially any more, because of this, left Radhakantapur with Sudhansubala who very much appreciated her husband's gesture and decision. At Kutabpur he joined as a teacher in the village school and applied for various suitable jobs.
Bhubanmohan was delighted and proud inwardly because of his son's decision. His daughter-in-law Sudhansubala was extremely caring and proved herself as an efficient housewife. Having such a daughter-in-law, his joy knew no bounds. He never experienced such happiness in life after the death of his wife, Yogendramohini. Leaving his other two sons in their maternal uncle's house in Radhakantapur for their education, he started to live happily in Kutabpur with the daughter-in-law and his youngest son, Ramapada.
For the last two years Nalinikanta was living away from his village. In his absence, his friends in the village were disheartened. Now getting him back in the village they were extremely joyful. With Nalinikanta, they started daily sessions of devotional songs, prayers, chanting, acting etc. Nalinikanta wrote scripts, staged and performed drama and musical plays with his friends. At that time, he wrote a play, ‘Taranisen Badha' (Killing of Taranisen) and a novel, ‘Sudhansubala' which were published. In addition to these, he also wrote another novel and few other scripts for dramas.
Sudhansubala had profound interest for further studies, so Nalinikanta used to teach her at times. In the village, Nalinikanata was a good example for the youngsters. They tried to follow his exemplar behavior. His jovial and amicable nature brought joy to the villagers. About a year and half after his marriage, Nalinikanta had to leave the village as he got a job as a land surveyor.
Independent-minded, honest and outspoken, Nalinikanta faced many difficulties at his new workplace. He could ever tolerate any type of injustice done by anybody. He never favored corruption or dishonesty in any form. If any higher official put pressure on him to do any unjust things, he was bold enough to refuse to do as asked. For this he had to quit the job without caring for his future. An honest person never goes hungry. Nalinikanta was able to find a new job soon after leaving the old job while fighting for justice and honesty. Gradually, name, fame and money followed him but he was never after them. For his job, he had to stay away from home. But he was very much concerned for Sudhansubala. His primary objective was to lead an exemplary household life. His loving wife Sudhansubala was also inspired by his ideology and his way of thinking.
Both of them, by maintaining virtuous and peaceful married life, lived like Hara and Gouri of the puranic days. They also inspired people in the community to walk on the path of love and righteousness and lead an ideal household life. However, at that time, a tragic incident occurred as a result of which Nalinikanta's life took a different turn.
Chapter 4
One night Nalinikanta was busy working in Narayanpur, at his place of work, in connection with some urgent land settlement cases. There was a lamp on the table in front of him. Suddenly it appeared that the lamp's light became dim. Nalinikanta saw his wife Sudhansubala standing next to the table. Her face seemed pale. Dumbfounded, Nalinikanta thought how she could manage to travel such a long distance from his village to come over to Narayanpur. He thought that it was not really his wife standing, but a shadowy figure of his wife Sudhansubala. After a while, the figure he had seen, disappeared.
Two or three days after the incident, he received a letter from his father saying that Sudhansubala was ill after delivering a baby. A few days later there came the Durgapuja vacation. Nalinikanta came to his village Kutabpur with great anxiety. On reaching his village, he found that his beloved wife Sudhansubala was no more. She had passed away about an hour before he saw her shadowy figure at Narayanpur.
Nalinikanta had no faith in the existence of life after death. But he was, by nature, thoughtful from his childhood. After this incident, he became eager to acquire knowledge about the soul and the other world. He was dumbfounded when he saw Sudhansubala for the first time after her death. Later he thought if he saw her again, he would ask and try to understand life after death and the state of the soul after death. He visualized the astral body of Sudhansubala a couple of times more and became certain that there was some sort of existence after death. Nevertheless, many unanswered questions relating to these troubled him. He wondered why the common people were indifferent to find out truth pertaining to life and death. Nalinikanta started to think about his own death. He thought that it was useless to earn money and live a household life. He thought that nobody knew when death would come. Then he decided that his only duty was to understand life after death and conquer death. But he was overwhelmed with grief due to the untimely death of Sudhansubala and having no faith in the Hindu rituals after her death, he left Kutabpur without performing her final funeral rites.
At Calcutta (Kolkata) while he was arranging documents in connection with a court case, a very strange thing happened in that room. He heard the sweet sound of Sudhansubala's anklets, which seemed to be approaching nearer. Nalinikanta gathered courage and asked in a bold voice, “Who is it?”
There came a prompt reply, “I am your wife Sudha”.
“Why don't you appear in person? “, said Nalinikanta.
She replied, “Won't you be afraid?”
Nalinikanta said, “I will be rather greatly pleased, so reveal yourself”. She did so and sat near him on the bed. Breaking the silence she asked, “Won't you perform my last rites?” Nalinikanta replied, “How could I do it here? I know that father would perform it there at the village.”
“But I would be extremely happy if you would do it for me. You don't have to do much. Can't you offer some fruits to me tomorrow morning?” Sudhansubala said. Nalinikanta agreed to this. After a short discussion Sudhansubala's astral body vanished into thin air.
The very next morning Nalinikanta bought some chosen fruits and sweets from the market that Sudhansubala used to like most. He cut the fruits neatly and placed on a banana leaf with the sweets. Nalinikanta hoped that she would reappear and take them physically. But, no one came and nothing happened. Nalinikanta wonderd whether yesterday's incident was a hallucination or a reality. Disgusted, Nalinikanta extended his hand to eat the food himself. Suddenly there came a voice, “What are you doing? Don't consume that leftover food that I have already accepted.”
Nalinikanta asked, “How could you eat it?”
Sudhansubala replied, “I am not in physical form. I have already taken the essence of what you have offered to me”.
This incident became a turning point in Nalinikanta's life. The changed Nalinikanta wanted to understand life after death. In those days, the Theosophical Society run by Madam Blavatsky and Colonel Olcotte was very famous. The Theosophical Society was known for its research on life after death. Nalinikanta came to know about this Society and its work from his friends in Calcutta. He took a few days leave from work and went to Adyar near Chennai, the headquarters of the Theosophical Society. In a few days at Adyar, he could master all the knowledge that the Theosophical Society could offer and learn the expertise to talk to the departed soul through a medium. However, he would not be completely contented, as it did not fully serve his purpose. Besides, he could not get answers to all his questions from the medium.
While at Adyar, Nalinikanta learnt from the experts of the Theosophical Society that whatever they know about soul and life after death was due to the grace of Hindu saints and yogis with whom they were in contact. On hearing this Nalinikanta developed great respect for the Hindu saints, as he did not have a good impression about them until then.
On his return from Chennai, he started looking for a knowledgeable Hindu saint who could solve his problems and shed light on life after death.
At this time, while at Kolkata, he came to know from a friend that a highly educated saint was giving discourse on various spiritual matters and answers to question of the audience. He was Swami Purnananda, once a professor of science in the Duff College of Kolkata. Nalinikanta thought that Swami Purnananda would not have chosen the path of a hermit, if he wanted to cheat people to make a living. He attended the discourse sessions of Purnananda Swami with profound interest. After a brief conversation, he realized that Purnananda Swami was genuinely knowledgeable and a class apart. Swami Purnananda advised him to find an appropriate Guru and get initiated to lead a spiritual life. He said lovingly, “You can conquer death if you can worship the Mother of the universe and get everything you want”. Nalinikanta wanted Swami Purnananda to accept him as his disciple but Swami Purnananda said that he was not his Guru and in due time, he would find his Guru. Nalinikanta returned to the place of his work with the changed attitude towards the saints of India and developed great respect for them.
Meanwhile, Nalinikanta was transferred to Kumira in Khulna district in East Bengal. After reaching his new place of work, he became a vegetarian and started every day rituals of a Brahmin. He immersed himself in thought about finding his guru and getting initiated. His belief in life after death and immortality of the soul made him believe in God. In his boyhood, he thought that it was worthless to worship in the morning and evening or to observe strict diet based on vegetarianism. But from the Theosophical Society and discussions he had with Swami Purnananda, he understood that the Hindu traditions and customs were neither worthless nor vain expressions. But it was due to lack of knowledge; we do no not understand the truth hidden beneath these traditions. He understood that the ancient Hindu Rishis developed these traditions only for the welfare of the general public.
Nalinikanta became extremely eager to find his Guru. He could not find any way other than praying God with all his heart, mind and soul. In his boyhood, he thought, “The human beings have no relationship with God.” Now he became totally dependent on God to find his destined Guru. His unshakable faith in God originated from the inspiration he got from his wife Sudhansubala. She was responsible for Nalinikanta's change and devotion to a pious life. Once, Nalinikanta prayed to God for his Guru with all his heart and mind till late night before falling asleep. In the middle of the night, he woke up suddenly with the vision of a saint with matted hair standing near his bed. The bedroom was illuminated with the radiance of the saint's body. Nalinikanta sat up with bewilderment. The saint extended his arm to hand over a Bael leaf and said, “My dear son! This is your mantra.” Nalinikanta had the leaf in his palm. He wanted to see what was written on it. He lit a lamp and found that the leaf had one-letter mantra written on it. When he turned to the saint to ask questions about the one lettered mantra, the saint had vanished. He was dumbfounded. He thought, “I was sleeping alone with the door locked. How could the saint unlock it and get inside? Again, how did he get out of the room and left the door locked?” He understood that the saint he saw was not an ordinary saint. He must have supernatural powers. God must have sent him to be his Guru. This incident further enhanced Nalinikanta's faith in God.
He took the one lettered mantra to many scholars, learned people and saints. No one could tell him the meaning of it or how to chant it correctly. At that time, his family members wanted him to remarry. He was wearing saffron robes and looking for saints. His father remembered the astrologer's prediction. His father and other family members wanted him to marry again as soon as possible. But he refused and left for Kashi, a famous place of pilgrimage and the seat of learning in India. He hoped that in Kashi he might find someone who could tell him about this mantra and how to chant the mantra also. But to his disappointment, he could not find anyone in Kashi to explain the inner meaning of the mantra he got and advise him the way of chanting it to get results. Thereafter, he became indifferent to worldly life.
Nalinikanta, who had always sought truth, wanted to learn about the meaning of religion, read religious books since the age of eleven years, was then, in his youthful twenties. The death of his wife changed the course of his life and he developed his interest in the life after death. Without solving that puzzle, he could not rest in peace. The divine intervention that gave him the mantra in a supernatural manner made him more determined to seek truth about the immortality of the soul. Since he found no way to know about the mantra and how to achieve what he cherished most, he was desperate and decided to commit suicide by jumping into the river Ganges. In that very night he had a dream. Lord Vishwanath, the presiding deity of Kashi, came in his dream as an old Brahmin and told, “Dear child! You are looking for a Guru. Go to Tarapith in Birbhum district of Bengal. Bamakhepa of Tarapith is your Guru.” Nalinikanta, the very next morning, left for Tarapith after paying homage to Lord Vishwanath and goddess Annapurna in their temples. Nalinikanta, a non-believer in God, thus became a believer, seeking true knowledge with the grace of the Almighty.
Chapter 5
Tarapith in Bengal is famous as a place for tantric sadhana, i.e. for practicing tantric rituals. The goddess Tara is the principal deity and is worshipped there. Towards the end of the nineteenth century, a great tantric name Bamacharan (also known as Bamakhepa) lived in this place. People in the surrounding area regarded him as a living Bhairaba of Tarapith. He attained enlightenment by worshipping goddess Tara. The common people used to call him ‘Khepa' which means a mad person, because at times, he behaved like a mad man. It was believed that after receiving instruction from goddess Tara in a dream, the priests of the temple used to offer ‘bhoga' (food) to Bamakhepa before offering it to Goddess. Only after he finished his meal, Devi was offered bhoga.
After receiving indications from Kashi Vishwanath in a dream in the guise of an old Brahmin, Nalinikanta came to Bamakhepa. At the first look at the mantra on the leaf, Bamakhepa realized that Goddess Tara had blessed Nalinikanta. He treated him like his own son and assured to teach him the process of chanting the mantra to reach his desired goal. On performing sadhana according to Bamakhepa's guidance and instruction, Nalinikanta was able to visualize the cosmic form of the Mother of the universe a night before new moon. Sitting at a specific place in the mammoth cremation ground of Tarapith in the darkness of the night, he chanted the mantra. At that time, ghosts and other mischievous spirits tried to scare him. But, Bamakhepa was present in the temple of the Goddess Tara keeping watch on his disciple. Therefore, Nalinikanta was able to continue his tantric rituals and sadhana without any fear and the spirits could not harm him. Towards the end of the night, while fully engrossed in chanting the mantra, Nalinikanta observed that rays of bright light emanating from his body gradually condensed to take the wonderful form of the goddess. Nalinikanta asked her,
After receiving indications from Kashi Vishwanath in a dream in the guise of an old Brahmin, Nalinikanta came to Bamakhepa. At the first look at the mantra on the leaf, Bamakhepa realized that Goddess Tara had blessed Nalinikanta. He treated him like his own son and assured to teach him the process of chanting the mantra to reach his desired goal. On performing sadhana according to Bamakhepa's guidance and instruction, Nalinikanta was able to visualize the cosmic form of the Mother of the universe a night before new moon. Sitting at a specific place in the mammoth cremation ground of Tarapith in the darkness of the night, he chanted the mantra. At that time, ghosts and other mischievous spirits tried to scare him. But, Bamakhepa was present in the temple of the Goddess Tara keeping watch on his disciple. Therefore, Nalinikanta was able to continue his tantric rituals and sadhana without any fear and the spirits could not harm him. Towards the end of the night, while fully engrossed in chanting the mantra, Nalinikanta observed that rays of bright light emanating from his body gradually condensed to take the wonderful form of the goddess. Nalinikanta asked her,
“Who are you?”
“I am the Goddess Tara, whom you have been worshipping”, she vouched this three times.
Then Nalinikanta prostrated before her and being asked for a boon by the Mother, he said, “I would like to see you whenever and wherever I wish.” Goddess Tara smilingly blessed him with that boon and disappeared. Nalinikanta was thrilled to visualize the cosmic mother. The proud Bamakhepa told him that whoever visualizes the Mother, was the most fortunate person and nothing remained beyond his reach in the world.
“I am the Goddess Tara, whom you have been worshipping”, she vouched this three times.
Then Nalinikanta prostrated before her and being asked for a boon by the Mother, he said, “I would like to see you whenever and wherever I wish.” Goddess Tara smilingly blessed him with that boon and disappeared. Nalinikanta was thrilled to visualize the cosmic mother. The proud Bamakhepa told him that whoever visualizes the Mother, was the most fortunate person and nothing remained beyond his reach in the world.
But unlike the common people, Nalinikanta could not be contended easily even after the tantric attainment. His craving for knowledge was limitless. He had received the boon to meet the Goddess any time he wished in the form of his wife Sudhansubala. This happened but when he wanted to touch her, she disappeared in his body. After a few days, he thought that “if Goddess Tara emanated from me, and also disappears in me, then who am I? What is my true identity?” He again came to Tarapith, met Bamakhepa and expressed his doubts to him. Nalinikanta asked, “It is true that Goddess Tara has all the powers in the universe but I don't understand why she
emanated from me? Bamakhepa was furious to know that Goddess Tara emanated from Nalinikanta's body. He did not give any answer, entered the temple and conferred with the Mother.
In the morning, Bamakhepa came out of the temple in a happy mood and told his disciple cheerfully, “You are destined to play a very vital role in the divine sport of the Mother. For that, you have to take sannyas from a Jnaniguru. On the path of knowledge you can know the answers to your questions, ‘who am I?' and your relation with the creator and the creation.”
In the morning, Bamakhepa came out of the temple in a happy mood and told his disciple cheerfully, “You are destined to play a very vital role in the divine sport of the Mother. For that, you have to take sannyas from a Jnaniguru. On the path of knowledge you can know the answers to your questions, ‘who am I?' and your relation with the creator and the creation.”
Nalinikanta respectfully requested Bamakhepa, “Then you confer sannyas on me.”
Bamakhepa replied, “No, you will have to take sannyas as per the Vedic tradition on the path of Jnana. I am a tantric saint. You go to western India. You will find your Jnaniguru there.”
Nalinikanta, on the instruction of his tantric guru, took leave of him with a heavy heart. Although he was wearing saffron clothes, he was still a household person. Last time, when he returned from Bamakhepa after meeting with the cosmic mother, he was still performing his social duties. Now that Bamakhepa told him to take sannyas, he decided to renounce the household life and embrace sannyas. From Tarapith, he returned to Kutabpur and visited his father. Then he went to Radhakantapur and spent some time with his maternal aunts. He told them that he was leaving for Meherpur and left. He had already submitted his resignation from the job in Khulna. After Nalinikanta left, his father Bhubanmohan came to know from Nalinikanta's friends that his son had resigned from service. On enquiry, he came to know from the villagers that Nalinikanta would take sannyas and would not return to the family. Years back, the astrologers predicted that Nalinikanta would renounce the household life and become a famous saint. Realizing that the prediction came true, helpless Bhubanmohan kept on shedding tears in grief. He knew very well that his son was a man of sincerity and commitment. He accepted employment at an early young age in order to lessen the burden of his old father. When the same devoted son resigned from his job and left, Bhubanmohan became sure that Nalinikanta had renounced the world to embrace sannyas.
Chapter 6
After traveling through many places in the northern India, Nalinikanta reached the western part of India in search of his Jnaniguru. At that time he was leading a very difficult life. While at home he was cared for by a loving family with everyone's care lavished on him. From childhood, he was very conscious of self-respect and did not ask for anything. His mother and aunts saw to it that none of his wants remained unfulfilled. Now he was penniless. Sometimes, he spent the day without food. Hence he became very wiry and pale. He often slept at the roadside, His body and clothes were very dirty and his hair had become matted. Nalinikanta was the prime example of someone who despite his birth in a decent family with a comfortable living could take up such a life of hardship in search for truth. To meet his destined Guru and acquire true knowledge were his two prime goals. To fulfill an ideal and to achieve one's objectives if someone sacrifices all comfort and spends one's energy and time concentrating on that ideal, it is understood that he is truly determined to reach his goal and ready to give up anything to achieve it. Nalinikanta tolerated all hardships and hazards without any complaint in order to acquire knowledge. Thus almighty God provided him opportunities to fulfill his quest for truth.
Nalinikanta reached Ajmer in Rajasthan while wandering in Western India. A Bengali gentleman, knowing that Nalinikanta was also Bengali, gladly provided him shelter and food. He came to know from Nalinikanta that he was looking for a Guru, who could guide him on the path of knowledge. The host suggested the name of a Guru of the princely state of Kota. That day the Guru was to address a gathering in Ajmer. At the request of his host, Nalinikanta reached the gathering out of curiosity. He was startled to see the saint on the platform. He instantly realized that the saint who was addressing the gathering was none other than the saint who appeared in his bed room and physically handed over the one-letter mantra written on the wood apple leaf. Unexpectedly, Nalinikanta rushed towards the dais and fell at the feet of the saint shouting, “Finally I have found him!”
The learned saint was Paramahansa Srimad Swami Sachchidananda Saraswati. He was a saint from Maharastra. Swami Sachchidananda had a hermitage sprawled over a vast area on the top of Savitri Hills at Puskar near Ajmer. Nalinikanta went with the saint to his hermitage. He began staying in that hermitage as an inmate and was engaged in various manual services. Swami Sachchidananda in the beginning was hesitant to keep Nalinikanta in his hermitage as he thought that the easy going cozy people from Bengal were generally not fit for monastic life. But though a Bengali, Nalinikanta was firm in his resolve to acquire true knowledge for which he was prepared to pay any price and undertake any hardship. He smilingly accepted the untold hardship of the monastic life and sincerely performed whatever he was directed to do by his Guru Swami Sachchidananda. The hermitage had horses and cattle. Nalinikanta brought grass for the horses, took care of the cattle, brought firewood for the holy fireplace of the hermitage, cut firewood for cooking and prepared food for Swamiji and others. However, he did not consider physical hardship difficult for him.
Subsequently, Swami Sachchidananda became extremely pleased with Nalinikanta's devotion and sincere service rendered to him and the hermitage. He initiated him into monkhood and named him ‘Nigamananda'. ‘Nigam' means the Vedas and ‘Ananda' means divine joy. Since Nalinikanta understood the inner meaning of the Vedas very easily, his Guru named him ‘Nigamananda'.
From a very tender age, Nalinikanta had several experiences of the supernatural incidents. He was born with these qualities due to his spiritual attainments in the previous births. In his ascetic life, he was able to see ghosts and divine forms with his physical eyes. Guru Swami Sachchidananda had a meat-eating demon under his control. The demon did whatever Swami Sachchidananda wanted him to do. In return Swami Sachchidananda had to offer him non-vegetarian food on every first moon day. One day Swami Nigamananda, in order to off-load the burden of his Guru, requested him to entrust the job of taking care of the demon. Ultimately, Swami Nigamananda handed over the demon to a willing Naga saint.
From a very tender age, Nalinikanta had several experiences of the supernatural incidents. He was born with these qualities due to his spiritual attainments in the previous births. In his ascetic life, he was able to see ghosts and divine forms with his physical eyes. Guru Swami Sachchidananda had a meat-eating demon under his control. The demon did whatever Swami Sachchidananda wanted him to do. In return Swami Sachchidananda had to offer him non-vegetarian food on every first moon day. One day Swami Nigamananda, in order to off-load the burden of his Guru, requested him to entrust the job of taking care of the demon. Ultimately, Swami Nigamananda handed over the demon to a willing Naga saint.
As required after initiation into the sainthood order, Swami Nigamananda was advised by his Guru to visit and realize the spiritual import of the four most sacred places (Dhamas) situated in the four extreme sides of India, i.e. Badrinath, Dwaraka, Rameshwaram and Puri. His sacred travel was conducted on foot. He visited all these four holy places in India and returned to the Guru's hermitage at Puskar.
A few days after his return, Guru Swami Sachchidananda ordered him to seek the shelter of a Yogiguru to practice Yoga. The reluctant Nigamananda had to leave Swami Sachchidananda and his hermitage at Puskar in search of a Yogiguru. While wondering in the deep forests of Kota, a state in Rajasthan, he met a female yogini who provided him the proper direction to his search for a Yogiguru. On her advice he left for the far eastern part of India via Kolkata by train. He arrived at Kamakshya in Assam state and from there he went on a pilgrimage with a few other saints to remote Prasurama Tirtha situated high in the mountainous range in present day Arunachal Pradesh. On the way to that place, deep inside the forest Swami Nigamananda fell seriously ill with a severe bout of dysentery. Thinking that he was not going to survive, his companions left him in that dangerous forest area at night. By the grace of God, a tribal man saw Swami Nigamananda in that helpless condition and rescued him. He provided him shelter, nursed him with loving care and gave him some herbal medicine and food. As the monsoon had already set in, it was virtually impossible for anyone to take a return journey from that hilly tract. On his recovery, Swami Nigamananda had to stay in the hamlet of that hilly tribe. Every afternoon, he made it a habit to go to the mountains and enjoy the scenic beauty of the forest and the mountains. He learnt the language of the tribe and was able to communicate with them.
One day, while wandering in the forest in the afternoon, he lost his way back to the village where he stayed. It was getting dark. Hence he was forced to spend the night by climbing into the hollow cave of the trunk of a big tree to save him from the attack of wild animals. He dozed off in spite of fear and anxiety. Towards dawn, he suddenly woke up and found the place surrounding the tree illuminated.
He noticed a saint beneath the tree who had lit a campfire under the tree. Then it became morning and he climbed down the tree and saw the saint sitting near the fire. Swami Nigamananda was amazed at the sight of the saint at that time in the dense forest. The saint seemed unconcerned and put the fire out. He hinted Swami Nigamananda to follow him and started walking. Swami Nigamananda followed him. Both of them reached a large cave at the bottom of a mountain. The saint did not utter a single word until they reached the cave. After reaching there the saint revealed that he was his Yogiguru. He was the great yogi Sumerudas. The wonder- struck Nigamananda prostrated himself on the ground to pay his deepest respect to his Yogiguru. He learnt the philosophy and practice of yoga from Swami Sumerudas staying with him there for a few months. When rainy season was over, on his Yogiguru's instruction, he left the forest, returned to the plains of India and took shelter in a rich landlord's house in the village of Haripur in the district of Pabna in East Bengal. Sumerudas told the landlord in his dream to provide the required facilities to Swami Nigamananda to enable him to practice yoga. The landlord was very happy to oblige. There Swami Nigamananda practiced yoga including ‘pranayam' and ‘nadisodhana' (cleaning of the nervous system). His face and body started glowing as a sure sign of his yogic activities. Since Swami Nigamananda's yogic activities were being disturbed by the flow of people seeking his blessing and guidance, he left Haripur and went to Kamakshya in Assam. While passing through Gauhati (now Guwahati) town for going to Kamakshya he was invited by Yagneshwar Biswas and he took shelter in his house. Yagneshwar Biswas was then a very senior officer in the Government. Swami Nigamananda continued his yogic practices staying in his residence and reached the state of ‘Sabikalpa Samadhi' with the help of the Biswas couple. But he had a deep desire to attain ‘Nirbikalpa Samadhi', the highest state in yoga. He went to a place near Bhubaneswari temple on the hilltop of Kamakshya and immersed himself in the Nirbikalpa Samadhi. He emerged from it with the sublime feeling “I am Guru”. After this supreme spiritual realization he felt himself as ‘Sarbabhouma Guru' (the universal preceptor).
Knowledge about any material object can be obtained in two different ways. Let us take the example of milk. Someone has not seen it. But he was told about the color, taste and benefits of drinking milk. That person has now learned about milk indirectly. But when he sees milk and tastes it, he learns about it directly. Swami Nigamananda now obtained the direct realization of the same knowledge. Yogic practices gave him the direct knowledge. He then realized that the creator and He were one and indistinguishable. The famous Upanishadic axiom ‘Soham' which means God and his creation are one was experienced by Swami Nigamananda.
Chapter 7
Swami Nigamananda's body started to glow after his enlightenment. His mind was filled with untold joy. He very much wanted that all should share the realization he had. In this ecstatic mood, he remembered his Guru Swami Sachchidananda and longed to meet him at his Puskar hermitage. He left Kamakshya and traveled to Western India.
On his way, Swami Nigamananda heard that Kumbha Mela1 was going on at Ujjain in Madhya Pradesh. He thought that his guru must have come there. So, instead of going to Puskar, he went to Kumbha mela and met his guru Swami Sachchidananda Saraswati there. The then Shankaracharya of Sringeri Math, asked him a few questions at the congregation of saints at the Kumbhamela. The Shankaracharya was very impressed and also pleased to get appropriate answers from this young sannyasi and directed Sachchidananda Swami to take away the ‘danda' (a club that is carried by a person who takes up sannyas in the Shankara order) and confer on him the title of ‘Paramahansa', the highest designation for a saint in the Hindu world. He declared him a muktapurusha, which means a person who is free from all attachments of the material world. Henceforward, Swami Nigamananda became known as Paramahansa Paribrajakacharya Srimad Swami Nigamananda Saraswatidev. Guru Swami Sachchidananda also bestowed the responsibility of being a Guru on this worthy disciple, thus enthroning him in the seat of Guru.
On his way he reached Kashi, an important holy place for the Hindus. People at Kashi worship mother Annapurna, the goddess of affluence. At that time, there was a famine in Kashi. Swami Nigamananda was a Vedantic saint who had attained supreme knowledge. He did not believe in the different forms of gods and goddesses. The supreme God whom people pray is the formless Brahman. He blesses all by imparting knowledge but ignorant people worship him in different forms and names just for their self-interest. These gods and goddesses with different names and forms emerge from ignorance. Now witnessing the famine in Kashi, he could not have faith in mother Annapurna. Swami Nigamananda heard that no newcomer to Kashi suffers from starvation. Mother Annapurna herself makes arrangement for the food for all such visitors. In order to test the veracity of this saying, he sat in the Dashashwamedha Ghat on the bank of the river Ganges and remained absorbed in meditation without eating anything. He decided unless mother Annapurna herself bought him food he would not eat anything at all.
Gradually, twilight deepened to evening. An old lady approached Swami Nigamananda and asked him to take care of a packet she carried and then went to have a bath in the river Ganges. Swami Nigamananda did not know what was in the
packet After a while he was absorbed in meditation and went into the state of ‘Samadhi' (deep meditation). When he emerged from meditation, he realized that it was about 10 o'clock in the night. He noticed that the packet left by the old lady was still lying there. “Hasn't the old lady finished her bath yet?” he wondered. Out of curiosity, he opened the pack. There were eight pieces of fresh sitabhog (a type of delicious sweet) in it. Sitabhoga is usually available in Burdwan, a far away place situated in Bengal and not in Kashi. His heart became filled with devotion when he unexpectedly received such delicious food after the whole day's fasting. He consumed the sweets, drank some water and then went to sleep on an open verandah of an abandoned old house.
In his dream that night, he visualized Goddess Annapurna in all her glory to him, “Why don't you believe in my existence? Didn't you realize that I am the one who offered you that food in the guise of an old lady?” Being asked, she revealed her identity, “I am Goddess Annapurna.”
Swami Nigamananda replied, “I have realized the formless Brahman, the epitome of the supreme knowledge. I have understood ‘Who I am'. The philosophy regarding the supreme God is that God is beyond any name and form. Therefore, I have no faith in the gods and goddesses.”
Mother Annapurna admonished him affectionately and told, “Your knowledge is incomplete.” The supreme God is almighty. It is true that He is nameless and formless; it is also true that He can assume various names and forms since he is almighty. Unless both of these qualities are with God, he would not be called the Absolute and Almighty Brahman. Absolute means everything is within Him. You have attained siddhi (fulfillment) through the path of knowledge and yoga but have not followed the path of devotion. Consequently, your impression that you have acquired complete knowledge is incorrect. It is true that you have acquired the knowledge of Brahman but you are unaware of ‘Abara Brahman' (that God is present in all things even in the meanest of the objects).” Saying this Goddess Annapurna appeared before Swami Nigamananda in her true form with full glory. The pride of a Brahmajnani (the knower of Brahman) Swami Nigamananda was shattered into pieces. He very much wanted to know the path of devotion and the other aspect of Brahma. He then remembered Gouri Maa. While Swami Nigamananda, after initiation into Sannyas order, was traveling with his guru Swami Sachchidananda as a paribrajaka (traveling ascetic) to Badrinath, high above the Himalaya range, he had come across this female yogi, Gouri Maa in her hermitage. At that time, she told Swami Sachchidananda, “If your young disciple attains Nirbikalpa Samadhi, you send him to me.” She attained supreme realization through the path of prema (divine love) and was able to accomplish extraordinary power through yoga. The restless Nigamananda thought of her. Without delay he left Kashi and went towards the hermitage of Gouri Maa on the Himalayas.
After days of walking he reached the hermitage of Gouri Maa. When he met Gouri Maa, she received Swami Nigamananda cordially and arranged for his stay there. In course of discussions, she reminded him of Sri Chaitanya Mahapravu. She told, “Sri Chaitanya also received sannyas as per the vedic order. He was an incarnation of God. He obviously had the supreme knowledge but he preached his disciples the path of ‘Premabhakti' (divine love and devotion). Just as a mother loves her child, a friend defends his friend, and a compassionate master looks after his servant, God loves and looks after everyone in the same way. So every human being should love God as the closest kin of all. It is the prime duty of everyone to lead life filled with such type of love for God. God has created this universe so that people will love Him in this manner and hence has given them the knowledge and power to be the best of all His creations. Although He is beyond any name and form, He has assumed various forms of gods and goddesses to receive the worship and love of the devotees. One should love one's own Istadeva i.e. the form of God one worships.. Through the sadhana of ‘Premabhakti”, utmost fulfillment of life can be attained. Saying this, Gouri Maa instilled love and devotion in Swami Nigamananda by touching him.
On receiving Gouri Maa's advice Swami Nigamananda, who had attained fulfillment in tantra, gyana, and yoga, remained absorbed in the love of God. He could understand that God has been trying to bless human beings with the transmissions of love and devotion. God is happy when one attains siddhi (spiritual perfection). He becomes happier than the seeker who attains the highest place of the devotional world. God has taken away Nalinikanta's mother in his childhood, taken away his wife in his youth and after that appeared as the astral image of his departed wife to motivate him for jnana sadhana. Therefore, only god is the well-wisher of all human beings. There is no nearest and dearest as He is. After realizing this, Swami Nigamananda was filled with humble devotion. He had read in school,
In your good times you are dear to everybody,
Unfortunately no one comes to you in your tragedy.
Good times or bad times, God is there with you always.
He is the only true friend, mind this knowledge.
In good times or bad times, God remains with every human being. He is the loveable and dependable friend of us. Now those teachings of his childhood came true in his life. When he was eager to have the mantra, God offered him the mantra in the form and appearance of Swami Sachchidananda. When he failed to find his Guru after a long and painful search and resolved to commit suicide, the same God appeared in his dream and provided information about Bamakhepa. During the period of sadhana, God not only protected him in various adverse situations, He also helped him as his close associate. Again, the same God trained him in various sadhanas and continued guiding him even after Nirbikalpa Samadhi. He appeared before him as mother Annapurna and initiated him to the path of divine love. The more Swami Nigamananda thought about it, the more his heart became filled with gratitude and pure devotion towards Him. After this attainment and new experience, he returned to Guwahati.
Goddess Tara was his Istadevi. At that time God again appeared before him as his Istadevi and said, “In your last life you had a longing to get me as your wife. In this life that ambition of yours will be fulfilled. I am Kalpataru, the tree that fills all desires. From now on, I will love and serve you just like your virtuous wife Sudhansubala. You will think yourself as Lord Shiva, the husband of Mahashakti. Shiva, the universal Guru, is the husband of Mahashakti. By the same token, you are also Shiva. You are the universal Guru. Each individual in this world is your child. You go back to the society as Guru and help people in attaining salvation through the realization of their true self and identity. Provide the knowledge of self to the ignorant people. The scriptures state that God is the universal Guru.”
When the mother of the universe asked him to accept the responsibility of Guru and assured him that she would serve him as his consort, Swami Nigamananada realized he had become complete. In spiritual attainment, ultimately the wish of God prevails. Therefore, he accepted the responsibility of Guru and returned to society. Thus Paribrajaka Swami Nigamananda became Sadguru Nigamananda. He made a contract with the Cosmic Mother that those who will remain as his disciples for life would attain salvation in one life and those who become his disciples and then go against him and take shelter of other Gurus will attain salvation in three lives
When the mother of the universe asked him to accept the responsibility of Guru and assured him that she would serve him as his consort, Swami Nigamananada realized he had become complete. In spiritual attainment, ultimately the wish of God prevails. Therefore, he accepted the responsibility of Guru and returned to society. Thus Paribrajaka Swami Nigamananda became Sadguru Nigamananda. He made a contract with the Cosmic Mother that those who will remain as his disciples for life would attain salvation in one life and those who become his disciples and then go against him and take shelter of other Gurus will attain salvation in three lives
Chapter 8
Swami Nigamananda left Garo Hills where he spent time with the Divine Mother who lived with him as his wife Sudhansubala. While at Garo Hills hermitage, he had written his first book ‘Yogiguru'. He came to society and started writing his other books to spread Sanatan Dharma as the non-sectarian all time religion. He became famous for his five books: Yogiguru, Jnaniguru, Tantrikguru, Premikaguru and Brahmacharya Sadhana.
Brahmacharya or celibacy is the first step in building the life of a sadhaka (spiritual practitioner). His book Brahmacharya Sadhana has elaborate advice on how boys and girls can lead a regulated and pious life, keep their body, mind and soul pure and have high moral values. When he was young, Swami Nigamananda lived in the society like every other boy. He had good moral character and always stood for what was right. The moral and humanistic values which he never abandoned , made him exemplary and unique. . Building good moral character is the foundation of spiritual life in every religion. Hence ‘Brahmacharya Sadhana' is a must for one and all. Many educated people read these five books and became his disciples.
Swami Nigamananda started publishing a monthly religious magazine named ‘Aryadarpana' from the year 1908 A.D. The core beliefs and philosophy of Sanatan Dharma were the contents of this spiritual monthly magazine.
Shankaracharya, the eminent philosopher and preacher of Sanatan Dharma, said that the main aim of everybody's life is to attain freedom from the shackles of maya (illusion) and dedicate one's life for the betterment of the world leading virtuous life. Swami Nigamananda attained that state in his life. Hence in the next phase of his life, his aim was to work for the welfare of society as a whole. He noticed that in order to build a world full of people with strong moral values and character, it is necessary to teach proper education and practice selfless service to human kind. In order to spread true education and serve the poor and the downtrodden as a personification of God, he opened ashrams in East and West Bengal. Several well- educated people were inspired by his ideals and got initiated to sannyas in these ashrams. Many young people also took initiation to become brahmacharis to lead spiritual life on his lines and devote them to service to God and humanity. In the main hermitage in Assam, he opened two branches called ‘Sri Gouranga Seva Niketan' and ‘Rishi Vidyalaya' to materialize his ideals into action. Sri Gouranga Seva Niketan was devoted to serve humankind and Rishi Vidyalaya to spread right education.
In the month of Pausa (January) of the Bengali year 1318 (1911 A.D.) the foundation stone of Saraswat Math and Sri Gouranga Seva Niketan was laid. Swami Nigamananda justifiably called this math as ‘Shanti Ashram' (the abode of peace). Later this became famous as the Saraswat Math. Later the Math in Kokilamukh, in Assam was known as ‘Assam Bangiya Saraswat Math'. Other ashrams were branches of this central body. In the then Bengal, he established five ashrams to propagate Sanatan dharma and offer service to humankind. Of these ashrams, 3 are in present Bangladesh and now extinct.
Brahmacharya or celibacy is the first step in building the life of a sadhaka (spiritual practitioner). His book Brahmacharya Sadhana has elaborate advice on how boys and girls can lead a regulated and pious life, keep their body, mind and soul pure and have high moral values. When he was young, Swami Nigamananda lived in the society like every other boy. He had good moral character and always stood for what was right. The moral and humanistic values which he never abandoned , made him exemplary and unique. . Building good moral character is the foundation of spiritual life in every religion. Hence ‘Brahmacharya Sadhana' is a must for one and all. Many educated people read these five books and became his disciples.
Swami Nigamananda started publishing a monthly religious magazine named ‘Aryadarpana' from the year 1908 A.D. The core beliefs and philosophy of Sanatan Dharma were the contents of this spiritual monthly magazine.
Shankaracharya, the eminent philosopher and preacher of Sanatan Dharma, said that the main aim of everybody's life is to attain freedom from the shackles of maya (illusion) and dedicate one's life for the betterment of the world leading virtuous life. Swami Nigamananda attained that state in his life. Hence in the next phase of his life, his aim was to work for the welfare of society as a whole. He noticed that in order to build a world full of people with strong moral values and character, it is necessary to teach proper education and practice selfless service to human kind. In order to spread true education and serve the poor and the downtrodden as a personification of God, he opened ashrams in East and West Bengal. Several well- educated people were inspired by his ideals and got initiated to sannyas in these ashrams. Many young people also took initiation to become brahmacharis to lead spiritual life on his lines and devote them to service to God and humanity. In the main hermitage in Assam, he opened two branches called ‘Sri Gouranga Seva Niketan' and ‘Rishi Vidyalaya' to materialize his ideals into action. Sri Gouranga Seva Niketan was devoted to serve humankind and Rishi Vidyalaya to spread right education.
In the month of Pausa (January) of the Bengali year 1318 (1911 A.D.) the foundation stone of Saraswat Math and Sri Gouranga Seva Niketan was laid. Swami Nigamananda justifiably called this math as ‘Shanti Ashram' (the abode of peace). Later this became famous as the Saraswat Math. Later the Math in Kokilamukh, in Assam was known as ‘Assam Bangiya Saraswat Math'. Other ashrams were branches of this central body. In the then Bengal, he established five ashrams to propagate Sanatan dharma and offer service to humankind. Of these ashrams, 3 are in present Bangladesh and now extinct.
The spiritual perfection is attained when one visualizes the presence of God in everything. In true sense, the service to humankind is service to God. He himself was established in this truth and He used to love human beings, plants and animals as God-incarnate. His letters, advice to his devotees and disciples bear the evidence of his love for all. Below is an extract from one of his letters written by him to a disciple,
“Fill your heart with love and devotion. Build your character and lead a disciplined life in accordance with the advice from your guru. Embrace every human being in the world as your brother and sister. Take care of the diseased. Give solace to the distressed. Wipe out the tears of the destitute. Shower love from the bottom of your heart, on the people who are miserable, distressed and troubled. Don't hate the sinners. Wash away their sins with your water of love. Drive out the demonic selfish attitude from your heart and fill it up with love for God instead. This is real virtue and religion. Otherwise, you won't be able to get God's grace no matter how long you meditate with your eyes closed and senses controlled. This is worshipping the inanimate. One who is not kind to His creation, how can one get favors from the Creator? One who has not learned to forgive others is not eligible to be forgiven by God. One who is not able to love everyone in the universe cannot love God. One must not dwell in fool's paradise.”(Sri Sri Thakur's letters - Part I. Letter No. 102).
The above sentences depict a very small portion of Swami Nigamananda's ideology. He has spread these ideals and messages to mankind through his books, various discourses, and letters to his disciples and through his devotees throughout the world.
Chapter 9
When Swami Nigamananda returned to the society as a guru, there was manifested in him the uncommon yogic powers and radiance in the fullest scale. The then leading newspapers and periodicals of Bengal published and propagated the splendid spiritual powers of this young sannyasi and guru. He could easily cure chronic and fatal diseases like colic and extinguish burning houses. In some cases he could bring the dead back to life. But in the last part of his life, he stopped such manifestations of yogic power and lived as a ‘Sahaja Manusya' (normal man) to work and pray for the welfare of the people of the world.
Therefore, the common people could not know from his external behavior that he was a great saint with the unparalleled yogic attainments and spiritual powers. He spent the last fourteen years of his life in seclusion in Purusottam Dham i.e. Puri in Orissa.
There was a unique and perfect blend of knowledge and devotion in the life of Sadguru Swami Nigamananda. His books are full with universal and harmonious spiritual matters and principles. His sermons and gospels express the essence of all religions. In the present age, the words of religious harmony were first heard from Sri Ramakrishna Paramahansa. Swami Nigamananda Saraswati strongly supported his words with evidences from the scriptures. Thus, he firmly established the foundation of religious harmony.
Purusottamdham or Puri of Orissa is glorified by upholding the principles of Jnana of Acharya Shankara and Prema of Sri Gourangadev. This dham (Spiritual Center) is the place of union of knowledge and love or devotion. That is why Paramahansa Swami Nigamananda Saraswati Dev selected this place as his last and final abode. He has expressed his spiritual ideology in a nutshell as the union of Acharya Shankara's Jnana (knowledge) and Sri Gouranga's Prema (love). It means that the attainment of the ultimate knowledge on the path of devotion should be the final goal of everyone. The scriptures relating to Bhakti (devotion) mention about the liking for ‘Nama' (Name of the object of worship) and compassion for creatures. Swami Nigamananda has also advised to take recourse to sincere devotion for God and give service to all people and creatures thinking them as the manifestation of God. Everybody should strive for the company of the saints and noble people and serve with all sincerity. This is very helpful leading to one's spiritual growth. If such company is not available, the reading of religious books and recitation of Nama given by one's Guru also amount to company of saints. All can know these things and the essence of religions by reading the monumental books written by Swami Nigamananda.
While staying at Puri, Swami Nigamananda bought a house named ‘Nilachal Kutir' in Swarga Dwara area beside the road leading to Gobardhan Math. From there he was very glad to see the blue and smiling waves of the sea, the Bay of Bengal and also the temple of Sri Jagannath. Although he was a Vedantic Sannyasi, he attained perfection in Jnana and Prema. So Sri Jagannath, the image of Brahma, was dear to directed his disciples and devotees to accept and take it joyfully. He had tremendous attraction to this Dham during his journey to different holy places in India. Towards the last part of his life he entrusted the management of his main monastery in Assam and hermitages in different places to the trustees as per the provisions of a ‘Trust Deed' approved by him and began to stay in a detached manner in solitude at Puri. While at Puri, he lived like an unassuming, simple common man without showing any sign of a great saint.
In the year 1934, on the sacred day of Jhulana Purnima, i.e. the full moon day of the month of Sravan, which is also his birthday, he established the Nilachal Saraswat Sangha taking the then disciples of Orissa as its primary members and directed them to spread his teachings and ideology. He also told them to lead an ideal household life, form Sanghas and exchange spiritual experiences among them.
On the 29th November 1935, he left his mortal body at 1:15 pm at Kolkata.
He did not transfer his power of Guru to any of his disciples or devotees. Before he left his mortal body, he emphatically told an ardent disciple that he remained Guru as before and he would guide his devotees and disciples as he was doing when he was alive. He thus remained Guru for all time.
India is a country of many religions and abodes of gods and sages. God has been incarnated in this country time and time again to purify life and religion in society. Every dust particle of India is made holy by the sacred touch of the feet of the innumerable sages and saints. Sadguru Nigamananda is one of them. His speciality lies in his universal spiritual message and non-sectarian propagation of the religion of truth. There is no place for any f orthodox teachings and ideology.
His specialty also lies in his ultimate spiritual attainments in four important areas of yoga, tantra, jnana and prema. Thus, he has become ‘Sarbabhouma Guru' (The Universal Master). He has advised his disciples and devotees just to love him a little and there is no need of any arduous exercise for spiritual progress in life. Faith and love for ones own Guru will endow one with the ultimate spiritual attainment. Swami Nigamananda, in order to firmly establish this truth in society, spread the ‘mahamantra' - ‘Jayaguru'. He has advised all his disciples and devotees to recite and chant this mantra to get their ‘Ista' (the god or guru they want to have in life). He can be both ‘Ista' and ‘Guru' for one if one so desires.
Thus he is the means and he is the end. He has promised to all his disciples and devotees that he would take care of all their responsibilities in the spiritual world. But his disciples, as devotees have to build their life and mould their character as per his teachings and also spread his ideology in the world. His immortal advice and words have awakened a new spiritual upheaval in the life of many in this world, in those who have embraced Him and His teachings.
Chapter 10
Swami Nigamananda had chosen to live in solitude in Nilachal Kutir, Puri, Odisha detached from the day-to-day affairs of his Matha and Ashram. However, he could not keep himself unnoticed for long at Puri, just as the sun cannot hide behind the clouds forever. Slowly a number of truth-seekers discovered him at Puri and became his disciples and devotees. Some of those were then high school students. They visited Swami Nigamananda at Nilachal Kutir almost on a daily basis, out of high regards for him and listen to his inspiring and heart touching advice and discourses.
On the 24th of August, 1934 AD, on receiving a divine urge, Swami Nigamananda founded an association for his devotees and disciples of Odisha and named it as ‘Nilachala Saraswata Sangha'. It was the auspicious day of Jhulana Purnima, the full moon day of the month of Shravan as per Indian Calendar and his birthday. Some of the above mentioned devotees gathered in Nilachal Kutir to celebrate his birthday and tendered their homage by worshiping and offering him prayers. Since they didn't know the process and sequence of the prayer and also of the worship, a lot of mistakes were committed. Observing these mistakes, Swami Nigamananda told them gravely, “I want to tell you a few things today. After leaving the Maths and Ashrams, I have been resting here in solitude for last twelve years. Then you all came and gradually your number increased. Observing this, today I experience a divine inspiration. Take this as my first directive. All of you must try to lead a disciplined and idealistic life. Shun childishness and if you want to take shelter in me, try to live by my ideals wholeheartedly. “
On the 24th of August, 1934 AD, on receiving a divine urge, Swami Nigamananda founded an association for his devotees and disciples of Odisha and named it as ‘Nilachala Saraswata Sangha'. It was the auspicious day of Jhulana Purnima, the full moon day of the month of Shravan as per Indian Calendar and his birthday. Some of the above mentioned devotees gathered in Nilachal Kutir to celebrate his birthday and tendered their homage by worshiping and offering him prayers. Since they didn't know the process and sequence of the prayer and also of the worship, a lot of mistakes were committed. Observing these mistakes, Swami Nigamananda told them gravely, “I want to tell you a few things today. After leaving the Maths and Ashrams, I have been resting here in solitude for last twelve years. Then you all came and gradually your number increased. Observing this, today I experience a divine inspiration. Take this as my first directive. All of you must try to lead a disciplined and idealistic life. Shun childishness and if you want to take shelter in me, try to live by my ideals wholeheartedly. “
He further advised them that day, “If anybody wants to deliver a lecture or act in a play, he first need to rehearse. You, in order to perform the rehearsal, keep the bigraha (an image or photo) of your guru in your house. Worship the bigraha according to your local traditions. Offer prayers and try to comprehend the meanings of those prayers.”
“All of you should gather at a place on a specific day in a week to offer Aarati (a form of worship), offer prayer and read ‘Aryadarpan' (a spiritual magazine founded by Swami Nigamananda and mouth-piece of Sanatana Dharma) before the bigraha of Sri Sri Gurudev. There, you should discuss my teachings. At the end of the discussions, the devotee who wants to host the next session should invite everyone to his house. It may be difficult to host the weekly session in everyone's house till every one of you are financially independent. In that case, one of you who has the facility can host the sessions. Setup a fund for the service of the poor and the destitute. Each of you must make some contribution knowing well that the poor and the destitute are God-incarnate. Such action will purify your mind. Meditation, chanting and prayer are not the only ways to purify your mind. Service to living beings also achieves the same results.”
“It may be convenient to conduct the spiritual sessions on Sundays. At that time, you must carry out discussions on spiritual matters only. There are different organizations for different purposes. Some organizations aim at political gains, some try for social renovation. Your organization's only goal is to attain spiritual advancement of its members. In this manner, you have to establish the power of unity. Furthermore, you then attend the spiritual sessions of nearby sangha and attend sammilanis in order to gain inspirations for this union.”
“My second directive is that you should lead an ideal household life. My household devotees are spiritually more developed than others. When you lead a spiritual life, your children will follow you to become of noble character. Then the great saints like Vyasa, Vasistha, Jaimini and Patanjali will be born in your family. Hence you should lead an ideal household life.”
“My third directive is that you share your spiritual experiences with one another. No devotee should keep anything secret from others. Always live a simple and truthful life.”
From the directive above, it is clear that Swami Nigamananda formed this organization with a divine inspiration. He also organized the Nilachala Saraswata Sangha differently than that of the sanghas formed elsewhere.
He registered a trust deed in 1930 AD for smooth functioning of the Math and Ashrams established by him. However, he did not include Nilachal Kutir at Puri as a property of the Matha and Nilachal Saraswat Sangha as a sangha under Saraswat Math. Upon foundation of this Sangha, he became the founding president of the Sangha which he has not done with any other organization that he established elsewhere. As evidenced in the 7th issue of 18th year of Aryadarpan, i.e. Magha issue of 13451 Sal of the Bengali era, Shri Banamali Dash, upon the directive of the founder president of Nilachala Saraswata Sangha, Sri Sri Thakura, asked all the disciples and devotees from the state of Odisha to send their names and addresses to him for the purposes of uniting under the banners of Nilachala Saraswata Sangha.
The members of Nilachala Saraswata Sangha follow those three directives of Swami Nigamananda in letter and spirit. In the process, they accept Him as their only Guru and Ista. In doing so, the members accept their Guru as the means as well as the end of the God-realization; contrary to the prevailing belief of Guru being the means to the end of God-realization. This is a concept that Swami Nigamananda introduced at the later part of his physical presence.
The headquarters of Nilachal Saraswat Sangha is called Shri Shri Nigamananda Smirti Mandir, is located in Puri, Odisha, India near the sea beach of the Bay of Bengal in Swargadwar area. It is located just across the road in front of Nilachal Kutir, which is the house where Swami Nigamananda spent 12 years of last part of his life and where Nilachala Saraswata Sangha was born. It is considered as his eternal abode where he continues to live all the time after leaving his mortal body.
At the beginning, the Sangha was a very small entity largely consisting of high school students and few elders. Subsequently, Shri Banamali Dash, a famous lawyer
in Puri at that time, became the president and Shri Durgacharan Mohanty became the secretary of of Nilachal Saraswat Sangha who played a pivotal role in the growth of the organization.
The Sangha has published many religious books to spread the principles and philosophies of Swami Nigamananda. Most of the books are published in Oriya language with a few books in Hindi, English and Bengali languages. The Shagha also publishes a quarterly spiritual magazine in Oriya language named “Sangha Sebak” as its mouthpiece.
The Nilachala Saraswata Sangha is a registered religious society, registered under the Societies Registration Act of 1860 of India. Its Registration number is 7391/390 of 1973-74. It has a bye-law of its own which governs the functioning of its religious society.
The Sangha has a female wing for the female devotees of Shri Shri Thakur Nigamananda named “Nilachala Saraswata Mahila Sangha”. At the branch (Shakha Sangha) level, there are also female wings which are called ‘Mahila Sanghas' which function under the control of the branch Sangha. Many branches of the Nilachala Saraswata Sangha have now wings for the male devotees called ‘Sebak Sanghas'. There are also separate wings at some of its branchaes for the kumaries (unmarried girls) for separate worship and learning by them called ‘Kumari Sangha' under the control of the branch Sangha. Some branches have ‘Pathachakras' which are units of smaller group of devotees at a suitable convenient location for joint worship with emphasis on study of books published by Nilachala Saraswata Sangha. The Sangha has approved family worship centers at the houses of member-devotees which are called ‘Gruhasana' with an image of Guru at the family level, where Shri Gurudev is considered not only as a member of the family but its head. Such Gruhasans help a devotee for his own spiritual practices on a daily basis.
The Sangha issues annual identity cards to its members containing the text of daily prayers before the Guru in Gruhasans and some dos and don'ts. The Sangha believes in the eternal existence of Shri Guru, Swani Nigamananda Saraswati. Each members of the Sangha accept Swami Nigamananda Saraswati as his only Guru and Ista (the desired deity to be worshiped) and gives affirmation to the Sangha that he or she be fully guided by the direction of the Sangha. As per the By-law of the Sangha, only household devotees of Swami Nigamananada Saraswati can become a member.
The Sangha organizes an annual conference of its devotee at various places in Odisha and selected places outside Odisha around Magha Purnima of Indian Calendar which provides a forum for meeting of all devotees both male and female belonging to the sangha to worship the Guru collectively, exchange ideas and share spiritual experiences among them. This annual conference is called Utkal Pradeshik Bhakta Sammilani in which discussions are held on ideal household life, matters relating to the Sangha and Bhaba Binimaya (sharing of spiritual experiences among the devotees).
The Sangha which had a humble beginning in the year 1934 AD has grown in size, strength and structure over the years due to the grace of Shri Guru and is now an important religious organization of India.
The Nilachala Saraswata Sangha, with its membership in several thousands, recently completed 75 years and celebrated its Platinum Jubilee. Since its inception in 1934 AD, the Sangha has been steadfastly growing and propagating Swami Nigamananda's teachings and philosophy, not only within Orissa, but also in many other states in India and abroad. As of now, the Nilachala Saraswata Sangha has grown to have more than 160 branches in different parts of Odisha. New branches have also been established beyond Odisha, including one each in New Delhi, Kolkata, Mumbai, Chennai, Jamshedpur, Pune, Bangalore and Hyderabad. Moving beyond the boundary of India, a branch of the Nilachala Saraswata Sangha has also been established in United States of America which has its members living in various parts of the USA and also in the United Kingdom.
Philosophy
Swami Nigamananda after coming to the people as Sagduru keenly observed the social conditions, religious beliefs of the people, attitudes of the educated class towards religion and our scriptures, system of education, conditions of the youth and household life in the country, particularly in Bengal. He was greatly disturbed to see the society steeped in utter ignorance, bigotry and many prejudices. There were many fake Gurus and religious teachers misleading the people and their followed exploiting their ignorance. Educated people had peculiar and wrong notions about the great scriptures of India and its religious traditions. There were hatred and animosity against other religions too. The system of education did not impart real knowledge and true education (satsikshya). The youth did not had a moral life and did not observe the rules of Brahmacharya (celibacy). The household life of many families was not ideal and conductive to the growth of an ideal society and nation. People had scant knowledge about Sanatan Dharma, the eternal religion. According to Swami Nigamananda, India once reached the pinnacle of glory for its knowledge, religion, scriptures, system of education, scriptural achievements and household life especially of Rishi era. He wanted to bring changes in the life of the people and in the society and correct the state of affaires in the country through religious and scriptural means.
As Saddguru
He boldly declared that he was not an 'Avatar' or incarnation of God. He used to identify himself as a Sadguru who only carries out the desires of the Jagadguru, the ultimate being or the universal teacher. As per his teachings, Guru is the ultimate element of this world, all pervasive and all powerful, who can fulfill all the purposes of a person who comes to him and surrenders before him. All divine beings or deities can be propitiated through worship of Guru only and there is no need to worship any other entity. This ultimate or Universal Guru is the embodiment of 'Prajna' (intuition), Jnana (knowledge) and compassion (karuna). This highest element or entity is eternal and all-embracing. One realize him fully if he or she can bestow true love on him as an ardent devotee and through selfless service. If one can get s Sadguru in his life and obeys his teachings, all his problems of life communal ideology i.e. Worship of Guru which is accepted by all religions. According to his teachings, if we practice to see our own guru in all individuals, there won't be any enmity and hatred towards anybody which will lead to establishment of universal brotherhood. He introduced the 'sidha mantra' 'Jayaguru' (glory of the Guru) for realization of this process. As eternal element which can never be extinguished and gave a firm declaration that he would continue to function as Guru even after leaving the mortal body for those who would seek shelter in him for their spiritual growth culminating in the salvation or mokshya.
Mission
The main mission of Swami Nigamananda was to preach Sanatan Dharma, spread Satshikhya (real education for moral and spiritual development of a person with character building) and impart service to the poor and needy by treating each such person as a part of Shiva, the divine entity which he termed as 'Shiva Jnane Jeeva Seva'. He called upon his household devotees to assist him in these tasks by leading an ideal household life by following his teachings. His teachings were, in essence, a blending of Sankar's ideology and Shri Shri Gouranga Dev's path of devotion i.e. Jnana (Knowledge) and Bhakti (devotion) together. According to him, to acquire the knowledge of Sankar and have a compassionate heart like Shri Gouranga Dev should be the aim of his disciples and devotees.
Teaching
To the general masses, his teaching was to lead a virtuous and righteous life by following the dictation of one's conscience and all established canons of the society and sticking to one's own religion and to avoid religious intolerance and hatred towards other religions. They have to make all out efforts to find a real guru or a Sadguru for getting his guidance on all spiritual matters. In the absence of such a guru, they should be guided by their own conscience to determine what is right and what is wrong. He widely recommended reading of 'Bhagabat Gita' for leading a better life by following its teachings. One should only earn money and wealth through just and right means. The ultimate aim of everybody should be development of the self and 'Chitta Sudhi' (purification of the inner mind and heart) through the required sadhana (efforts) under the guidance of a right and real Guru. Everybody can attain the above goals by simply doing 'Naama Japa' or chanting of the divine name of Guru's name regularly with sincere love for him and serving him in right earnest.
He boldly declared that he was not an 'Avatar' or incarnation of God. He used to identify himself as a Sadguru who only carries out the desires of the Jagadguru, the ultimate being or the universal teacher. As per his teachings, Guru is the ultimate element of this world, all pervasive and all powerful, who can fulfill all the purposes of a person who comes to him and surrenders before him. All divine beings or deities can be propitiated through worship of Guru only and there is no need to worship any other entity. This ultimate or Universal Guru is the embodiment of 'Prajna' (intuition), Jnana (knowledge) and compassion (karuna). This highest element or entity is eternal and all-embracing. One realize him fully if he or she can bestow true love on him as an ardent devotee and through selfless service. If one can get s Sadguru in his life and obeys his teachings, all his problems of life communal ideology i.e. Worship of Guru which is accepted by all religions. According to his teachings, if we practice to see our own guru in all individuals, there won't be any enmity and hatred towards anybody which will lead to establishment of universal brotherhood. He introduced the 'sidha mantra' 'Jayaguru' (glory of the Guru) for realization of this process. As eternal element which can never be extinguished and gave a firm declaration that he would continue to function as Guru even after leaving the mortal body for those who would seek shelter in him for their spiritual growth culminating in the salvation or mokshya.
Mission
The main mission of Swami Nigamananda was to preach Sanatan Dharma, spread Satshikhya (real education for moral and spiritual development of a person with character building) and impart service to the poor and needy by treating each such person as a part of Shiva, the divine entity which he termed as 'Shiva Jnane Jeeva Seva'. He called upon his household devotees to assist him in these tasks by leading an ideal household life by following his teachings. His teachings were, in essence, a blending of Sankar's ideology and Shri Shri Gouranga Dev's path of devotion i.e. Jnana (Knowledge) and Bhakti (devotion) together. According to him, to acquire the knowledge of Sankar and have a compassionate heart like Shri Gouranga Dev should be the aim of his disciples and devotees.
Teaching
To the general masses, his teaching was to lead a virtuous and righteous life by following the dictation of one's conscience and all established canons of the society and sticking to one's own religion and to avoid religious intolerance and hatred towards other religions. They have to make all out efforts to find a real guru or a Sadguru for getting his guidance on all spiritual matters. In the absence of such a guru, they should be guided by their own conscience to determine what is right and what is wrong. He widely recommended reading of 'Bhagabat Gita' for leading a better life by following its teachings. One should only earn money and wealth through just and right means. The ultimate aim of everybody should be development of the self and 'Chitta Sudhi' (purification of the inner mind and heart) through the required sadhana (efforts) under the guidance of a right and real Guru. Everybody can attain the above goals by simply doing 'Naama Japa' or chanting of the divine name of Guru's name regularly with sincere love for him and serving him in right earnest.
Attainment and Outlook
The doctrines of the monistic school of Vedanta philosophy due to the great Shankaracharya had been thoroughly studied earlier by Sri Sri Thakur after he was initiated as a Samnyasi of that Order. Later his experience of oneness of the individual and universal self in yoga Samadhi made him dispel all doubts and become fully realised and blissful like many others of his kind. However, unlike most others, he had to further learn the science and art, followed by the cultivation, of divine love and could experience uninterrupted ecstasy! Then alone he became qualified as an all round and perfect spiritual Master!
Sri Sri Thakur disliked to deliver speeches /discourses on public platforms. He preferred to speak to small groups of sincere devotees and wished to be a personal spiritual guide. He shunned publicity and much of a pomp and grandeur. He usually appeared an introvert and generally reticent but had a great sense of humour. He always remained merged in the supreme Brahman (all pervading reality) both in its impersonal as well as in its divine merciful aspects.
As a Sadguru Sri Sri Thakur was unique! He was able to enlighten and guide, with equal ease and efficiency, any aspirant, (whether a Tantrik ,a seeker of knowledge of the one supreme reality, a Yogi of any class, a mystic lover of God or just any simple minded seeker) with an appropriate package of practices that would benefit each class.
Avatar and Sadguru
Sri Sri Thakur never admitted that he was God-incarnate or an "Avatar" although many of his disciples fancied to identify him as one. He stated that an incarnation is an exclusive descent of God on earth to uphold spiritual order in a region, country or even the whole world. Although he could, the Avatar ordinarily does not enlighten or guide individuals, per se. Through his agency righteousness is established and demoniac forces are destroyed at large. Sri Sri Thakur wanted that he should be treated as a Sadguru (a perfect spiritual Master, also one form of God) who, on account of his long quest over succession of births and deaths, attained to the knowledge of his Swaroop (true or potential nature, i.e., supreme universal consciousness). There is scriptural evidence to show that Gautam himself had to pass through many births before acquiring the qualities to realise the truth and become the great Buddha!
Sri Sri Thakur further pointed out that an "Avatar" does not always remain in the state of super-human consciousness so as to be able to take part in Leela i.e. divine play! As we note in the Bhagavadgeeta, Sri Krishna said,
"The fools who are ignorant of My potential overlordship deride Me." (IX - ll).
A sadguru, however, remaining , always self conscious and benign, is rarely misunderstood!
Invoking blessings of the almighty Goddess, Sri Sri Thakur assured liberation of his sincere disciples from bondage within one life, if they did so require. And even those that disregarded him would not take more than three lives: such was his kindness, sympathy and authority to help liberate the mortals from whom he demanded nothing other than pure love! Sharmad, the famous mystic describes pure love as follows:
Day and night the flame of love smoulders within the heart,
It seems to gain energy from inside.
The tears that flow from the eyes nourish the vine of love,
And during meditation the lover assumes the form of the beloved.
And in the case of the delinquent, the same forces which once invoked in him love and attraction for the Master, would again lead him at some other point of time, may be, in another life and help him obtain salvation.
Sadguru, Jagadguru and God
According to Sri Sri Thakur the disciple should take his Guru (a Sadguru, of course) to be the Jagadguru (or the World Master, the Purushottama) and not an ordinary human being, in tune with Lord Krishna's statement in the Bhagavadgeeta,
"He who truely knows My birth and activities to be divine is not born again but attains to Me" (IV - 9).
Also like in Patanjali's aphorism: "By contemplating on the form of one who has no attachments, concentration of mind is attained", Sri Sri Thakur advised his disciples to meditate on his physical form such that all the admirable qualities and attributes in him would get automatically transferred into their beings and fashion their souls. Further he assured that because he had, by triple modes of spiritual practice, simultaneously experienced the nature of Brahman, Paramatma (supreme universal self) and Bhagawan (Personal and universal Godhead) as the ultimate spiritual goals of the seekers, his true disciples also would simultaneously have such experience. "That," he said, "was his only expectation from his disciples and he would love to wait for the day to see that fulfilled".
Order of Spiritual Attainments
Because the monistic theory of self realisation requires expanding the individual self to the status of the supreme universal self, according to Sri Sri Thakur it can be directly practiced only by the most competent among the aspirant Samyasis by means of precise intellectual inquiry, analysis and deep meditation, although the service to the Master holds the key to success in such pursuits as well. However, Sri Sri Thakur pointed out that true transcendental divine love and ecstasy could be properly experienced by the most fortunate ones only after they had attained monistic realisation of the supreme as declared by Lord Krishna Himself in the Bhagavadgeeta:
"Having realised the state of oneness with the supreme self or Parabrahman and attaining tranquillity in spirit, the aspirant neither grieves nor desires and regarding all beings as alike he attains supreme devotion to Me" (XVIII-54). (i.e. the devotee experiences supreme form of divine love)
And,
"Through devotion he comes to know Me, what My forms are and who I am in truth and then he forthwith enters into Me"(XVIII-55). (i.e. he is now in loving union with God Whose nature he knows and which he acquires himself and hence is now fit to act as a Sadguru, as it indeed came to pass in the life of Sri Sri Thakur).
Devoid of prior attainment to such spiritual experience, practice of informal love (Premabhakti) for God by artificial means may be frustrating! However, those who already had such realisations in the past life may be able to attain to divine love quickly enough during the present life.
Reconciliation of Monistic and Dualistic Pursuits
Unlike some other saints who recognised and preached a diversity of equally valid doctrines for self / God realisation and as many valid paths to attain to those, Sri Sri Thakur suggested the realisation of oneness of self and the supreme universal self (or Parabrahman) as the true and the highest goal of human life. And the path leading to it, in the case of most aspirants, is one of true devotion for the perfect spiritual Master (Sadguru) who initiates them. Rendering personal Service to the Master and invoking his grace through prayers, chanting and simple meditation are the chief modes of spiritual practice for them. They will thus, not only acquire non-dualistic realisation knowing, for sure, that their Master is a realised soul (Brahmajnani) and trying to live up to his teachings, but also experience bliss due to intense love for him in course of time, when they are enabled to participate in his Leela (love play) for helping others to achieve self/God realisation.
Sri Sri Thakur pointed out that the path shown by Gouranga Mahaprabhu who practiced and preached unconditional devotion and love for God was rather narrow, in as much as it was directed to Sri Krishna as the only God. In order to broad-base that path, Sri Sri Thakur suggested to take the Master as an embodiment of Sri Krishna (or any other deity whom the aspirant loved), in which case the guide himself becomes his goal.
In this way Sri Sri Thakur convincingly formulated a reconciliation of the two apparently contradictory creeds, one due to the great Shankaracharya, the founder of the monistic school of Vedanta philosophy and the other due to Gauranga Mahaprabhu who advocated the principle and practice of apparent duality between the devotee and God. After all, Sri Sri Thakur pointed out that in the path of devotion and love the aspirant has to subdue or tame his ego adequately and hence he attains to the same stage as that of the monistic aspirant whose ego loses its identity on attaining to his goal. In the former case, the individuality of the devotee is reduced to a trifling, overpowered by personal god-consciousness, whereas in the latter the aspirant loses his self-consciousness in the ocean of impersonal universal consciousness.
The doctrines of the monistic school of Vedanta philosophy due to the great Shankaracharya had been thoroughly studied earlier by Sri Sri Thakur after he was initiated as a Samnyasi of that Order. Later his experience of oneness of the individual and universal self in yoga Samadhi made him dispel all doubts and become fully realised and blissful like many others of his kind. However, unlike most others, he had to further learn the science and art, followed by the cultivation, of divine love and could experience uninterrupted ecstasy! Then alone he became qualified as an all round and perfect spiritual Master!
Sri Sri Thakur disliked to deliver speeches /discourses on public platforms. He preferred to speak to small groups of sincere devotees and wished to be a personal spiritual guide. He shunned publicity and much of a pomp and grandeur. He usually appeared an introvert and generally reticent but had a great sense of humour. He always remained merged in the supreme Brahman (all pervading reality) both in its impersonal as well as in its divine merciful aspects.
As a Sadguru Sri Sri Thakur was unique! He was able to enlighten and guide, with equal ease and efficiency, any aspirant, (whether a Tantrik ,a seeker of knowledge of the one supreme reality, a Yogi of any class, a mystic lover of God or just any simple minded seeker) with an appropriate package of practices that would benefit each class.
Avatar and Sadguru
Sri Sri Thakur never admitted that he was God-incarnate or an "Avatar" although many of his disciples fancied to identify him as one. He stated that an incarnation is an exclusive descent of God on earth to uphold spiritual order in a region, country or even the whole world. Although he could, the Avatar ordinarily does not enlighten or guide individuals, per se. Through his agency righteousness is established and demoniac forces are destroyed at large. Sri Sri Thakur wanted that he should be treated as a Sadguru (a perfect spiritual Master, also one form of God) who, on account of his long quest over succession of births and deaths, attained to the knowledge of his Swaroop (true or potential nature, i.e., supreme universal consciousness). There is scriptural evidence to show that Gautam himself had to pass through many births before acquiring the qualities to realise the truth and become the great Buddha!
Sri Sri Thakur further pointed out that an "Avatar" does not always remain in the state of super-human consciousness so as to be able to take part in Leela i.e. divine play! As we note in the Bhagavadgeeta, Sri Krishna said,
"The fools who are ignorant of My potential overlordship deride Me." (IX - ll).
A sadguru, however, remaining , always self conscious and benign, is rarely misunderstood!
Invoking blessings of the almighty Goddess, Sri Sri Thakur assured liberation of his sincere disciples from bondage within one life, if they did so require. And even those that disregarded him would not take more than three lives: such was his kindness, sympathy and authority to help liberate the mortals from whom he demanded nothing other than pure love! Sharmad, the famous mystic describes pure love as follows:
Day and night the flame of love smoulders within the heart,
It seems to gain energy from inside.
The tears that flow from the eyes nourish the vine of love,
And during meditation the lover assumes the form of the beloved.
And in the case of the delinquent, the same forces which once invoked in him love and attraction for the Master, would again lead him at some other point of time, may be, in another life and help him obtain salvation.
Sadguru, Jagadguru and God
According to Sri Sri Thakur the disciple should take his Guru (a Sadguru, of course) to be the Jagadguru (or the World Master, the Purushottama) and not an ordinary human being, in tune with Lord Krishna's statement in the Bhagavadgeeta,
"He who truely knows My birth and activities to be divine is not born again but attains to Me" (IV - 9).
Also like in Patanjali's aphorism: "By contemplating on the form of one who has no attachments, concentration of mind is attained", Sri Sri Thakur advised his disciples to meditate on his physical form such that all the admirable qualities and attributes in him would get automatically transferred into their beings and fashion their souls. Further he assured that because he had, by triple modes of spiritual practice, simultaneously experienced the nature of Brahman, Paramatma (supreme universal self) and Bhagawan (Personal and universal Godhead) as the ultimate spiritual goals of the seekers, his true disciples also would simultaneously have such experience. "That," he said, "was his only expectation from his disciples and he would love to wait for the day to see that fulfilled".
Order of Spiritual Attainments
Because the monistic theory of self realisation requires expanding the individual self to the status of the supreme universal self, according to Sri Sri Thakur it can be directly practiced only by the most competent among the aspirant Samyasis by means of precise intellectual inquiry, analysis and deep meditation, although the service to the Master holds the key to success in such pursuits as well. However, Sri Sri Thakur pointed out that true transcendental divine love and ecstasy could be properly experienced by the most fortunate ones only after they had attained monistic realisation of the supreme as declared by Lord Krishna Himself in the Bhagavadgeeta:
"Having realised the state of oneness with the supreme self or Parabrahman and attaining tranquillity in spirit, the aspirant neither grieves nor desires and regarding all beings as alike he attains supreme devotion to Me" (XVIII-54). (i.e. the devotee experiences supreme form of divine love)
And,
"Through devotion he comes to know Me, what My forms are and who I am in truth and then he forthwith enters into Me"(XVIII-55). (i.e. he is now in loving union with God Whose nature he knows and which he acquires himself and hence is now fit to act as a Sadguru, as it indeed came to pass in the life of Sri Sri Thakur).
Devoid of prior attainment to such spiritual experience, practice of informal love (Premabhakti) for God by artificial means may be frustrating! However, those who already had such realisations in the past life may be able to attain to divine love quickly enough during the present life.
Reconciliation of Monistic and Dualistic Pursuits
Unlike some other saints who recognised and preached a diversity of equally valid doctrines for self / God realisation and as many valid paths to attain to those, Sri Sri Thakur suggested the realisation of oneness of self and the supreme universal self (or Parabrahman) as the true and the highest goal of human life. And the path leading to it, in the case of most aspirants, is one of true devotion for the perfect spiritual Master (Sadguru) who initiates them. Rendering personal Service to the Master and invoking his grace through prayers, chanting and simple meditation are the chief modes of spiritual practice for them. They will thus, not only acquire non-dualistic realisation knowing, for sure, that their Master is a realised soul (Brahmajnani) and trying to live up to his teachings, but also experience bliss due to intense love for him in course of time, when they are enabled to participate in his Leela (love play) for helping others to achieve self/God realisation.
Sri Sri Thakur pointed out that the path shown by Gouranga Mahaprabhu who practiced and preached unconditional devotion and love for God was rather narrow, in as much as it was directed to Sri Krishna as the only God. In order to broad-base that path, Sri Sri Thakur suggested to take the Master as an embodiment of Sri Krishna (or any other deity whom the aspirant loved), in which case the guide himself becomes his goal.
In this way Sri Sri Thakur convincingly formulated a reconciliation of the two apparently contradictory creeds, one due to the great Shankaracharya, the founder of the monistic school of Vedanta philosophy and the other due to Gauranga Mahaprabhu who advocated the principle and practice of apparent duality between the devotee and God. After all, Sri Sri Thakur pointed out that in the path of devotion and love the aspirant has to subdue or tame his ego adequately and hence he attains to the same stage as that of the monistic aspirant whose ego loses its identity on attaining to his goal. In the former case, the individuality of the devotee is reduced to a trifling, overpowered by personal god-consciousness, whereas in the latter the aspirant loses his self-consciousness in the ocean of impersonal universal consciousness.
Jnanachakra
Sri Sri Thakur was greatly tolerant towards the various prevalent spiritual doctrines or philosophies, both Indian and foreign, and considered that each one of them fulfils a purpose and fits into the grand scheme of stratified spiritual realisations. He pointed out that although the doctrine of monistic vedanta philosophy treats the supreme reality in terms of oneness of individual and universal consciousness, it does not systematically explain the structure of the material creation which, on the other hand, is done by Samkhya philosophy. But this latter does not treat the supreme reality as well. Similarly, whereas Christianity emphasises on service and surrender as means to God realisation, the Indian philosophy of Poorva Mimamsa prescribes various ritualistic actions for the attainment of personal and collective happiness despite cycles of birth and death.
By means of a Jnanachakra chart (the spheres of spiritual cosmology) which he visualized and presented in a pictorial form, Sri Sri Thakur identified different layers of human consciousness inter-woven in the microcosm (body) and the macrocosm (the universe) and pointed out the levels which the aspirants of different spiritual orders and sects may ultimately reach. In this chart he placed Sri Krishna and Sri Radha (or the Guru and Yogamaya) in the transition between the non qualified (Nirguna) Brahman and qualified (Saguna) Brahman, which he called as the Nitya or the Bhavaloka. (Yogamaya is a form of divine power, which incessantly attracts the earth-bound souls and helps them realise their true blissful nature and participate in the divine play). This concept is considered to be a unique contribution of Sri Sri Thakur towards the evolution of spiritual thoughts, based on his own insight and mystic experiences.
Other important teachings of Sri Sri Thakur Nigamananda Paramahamsa
1) To be able to get spiritually liberated one needs the help of a liberated person (a Master Sadguru or simply Guru). In the Hindu scriptures that person is known as the Guru. Without his grace or favor none can make any progress in the path leading to liberation. Also he who has attained the ultimate reality (Paramatman or Brahman) as one and the same as himself (the Atman) is the Guru.
2) The Guru who helps in getting one liberated cannot be equated in importance to formal learning, pilgrimage or divinity. If we do not offer our deep devotion and love to Him, who else then is fit for getting our utmost respect?
3) The Guru indeed is the embodiment of the essence of what the Vedanta teaches – the individual self (the Atman) is one and the same as the cosmic self (Paramatman or Brahman).
4) A Sadguru never curses anyone. Even if He appears to be angry, that too is going to do good to the disciple. The advantage of depending on a Sadguru is unique. One doesn’t have the same advantage depending even on God because God never materializes to give instructions. The Guru in practice provides the required guidance leading the disciple to the ultimate goal.
5) The Guru and the disciple are inseparable in a way. The Guru cannot exist without being a part of a true disciple’s personality or character.
6) There are two pathways to attain spiritual liberation: one is by initiation into and observing the austerities of samnyas yoga and the other – by service rendered to a Sadguru Who has had realization of Brahman. The former is extremely arduous a path – the disciple must die in a sense even while he remains in his body. In other words, he has to loose his body consciousness. But if one unconditionally loves the Guru by way of rendering service to him sincerely, spiritual liberation may be obtained relatively easy.
7) Nothing substantial can be achieved without Guru’s grace. I (Sri Sri Thakur) have been wandering far and wide like a bird as if with its voice box mutilated but have not had God coming and helping me. But the day I was able to have the grace or the benefit of the Guru (Who is God in human form), I started making real progress.
8) The Guru, ‘the mantra’ that he gives during initiation and the disciple’s choicest divinity (or Ista) are one and the same. Unless the Guru becomes the choicest divinity the mantra received from Him looses its power.
9) Acquisition of disciples through initiation is not Guru’s profession; it is the inspiration of His heart. The Guru initiates takes care and guides the disciple hoping that one day the disciple will get spiritually enlightened.
10) The Guru is the embodiment of both the monistic (or non-dual) ideology due to the Great Shankaracharaya and love divine as preached by Sri Sri Gouranga Mahaprahbu. If the disciple submits himself to the Guru his latent characteristic attitude is bound to unfold. Spiritual life based on such a universal (non-sectarian) and sweet relationship between the Guru and the disciple can help harmonize the diverse faiths in the world.
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Ami Ki Chai
"India is a land of religion. Be elevated spiritually in religion so as to assume the place of the Preceptors (Guru) in the world. The western world is making development in worldly prosperity. With them you exchange your respective wealth. ."
" From you I expect nothing. Only I want to see your smiling face. When you look gloomy and depressed it aches my heart."
"Forget about the past failures and instead, give again a stress on achieving humanitarian qualities. Try to become a true-man—a saintly being, and that is my hope and for that I bless you." " I want to see God, the Divine in each and every of you. Your body is but the temple of God. So you should not defile this temple in any way."
"I do want that you become the ideal family men. I want you to become united, I also want that there may be exchange of ideas amongst you, and in this way you just acquire the right to taste the pleasure of immortality even in this mortal earth."
"My principal aim and object is the establishing of ideal units of family life. In the past there were such families in the country, as a result of which there prevailed peace and happiness in each and every house, and the country then thus could reach the topmost position in every sphere. And in absence of that, there has followed such a degradation of the society. Let you again become ideal family men by following the ways as prescribed by the ancient Rishis (Sages)—this I expect of you and for that I also bless you."
Ami Ki Chai
"India is a land of religion. Be elevated spiritually in religion so as to assume the place of the Preceptors (Guru) in the world. The western world is making development in worldly prosperity. With them you exchange your respective wealth. ."
" From you I expect nothing. Only I want to see your smiling face. When you look gloomy and depressed it aches my heart."
"Forget about the past failures and instead, give again a stress on achieving humanitarian qualities. Try to become a true-man—a saintly being, and that is my hope and for that I bless you." " I want to see God, the Divine in each and every of you. Your body is but the temple of God. So you should not defile this temple in any way."
"I do want that you become the ideal family men. I want you to become united, I also want that there may be exchange of ideas amongst you, and in this way you just acquire the right to taste the pleasure of immortality even in this mortal earth."
"My principal aim and object is the establishing of ideal units of family life. In the past there were such families in the country, as a result of which there prevailed peace and happiness in each and every house, and the country then thus could reach the topmost position in every sphere. And in absence of that, there has followed such a degradation of the society. Let you again become ideal family men by following the ways as prescribed by the ancient Rishis (Sages)—this I expect of you and for that I also bless you."
Gospels
My dear sons! There is a soft light before me. I see many wide paths in this light. Therefore, I and those who are my own, cannot remain idle any longer. There are many tasks to be performed. Each member of our brotherhood led by the arm or borne on the shoulder has to be placed on the Mother’s lap. When desire is destroyed, bliss prevails. The establishment of a Heavenly Kingdom after the great war is an inevitable law of nature. The duties of the Great Guru have greatly increased. There is no time for regret and remorse. Only chant the Mother’s name like her true sons
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You are the children of the Supreme Spirit, the Divine Mother. You were sunk in a slumber of desire so long. Since, by the Guru’s grace, you have realized your true selves, Why do you wait any longer? Shake off any kinds of sloth, all kinds of weaknesses, and arise. Chant the Mother’s name and wake up Her sons. Chant the Mother’s name and declare Her advent in Bengal. Let Her name echo from horizon to horizon.
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You are the sons of Brahmamoyee, the Divine Mother; so long you have been sleeping under delusion; now that you have already known the nature of your own self by the grace of your Preceptor (Guru), then why yet to hesitate ? By leaving aside all your idleness and giving up all sorts of your weakness, raise up yourself, and with the shouting of ‘Mother’, ‘Oh Mother’, awaken the Mother’s sons from their sleep; with the same sound of shouting ‘Mother’ declare about the appearing of the Holy Mother in this Bengal, let the air on all sides be resounded with the name of the Mother."
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Dear child! Be a real human being. There is a dearth of real human beings in this world. When your heart becomes pure and sacred, Lord Himself will descend to materialize your longing to attain truth. Root out all the egoism and pride from your heart and surrender humbly at the feet of Lord. In all respect seek refuge in him. Completely depend on him. Pray before Him with an open heart without any reservation; leave up to Him all your joys and sorrows. hopes and despair. It will lead you to total enlightenment."
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The problems of the world are becoming more and more acute everyday. Common person’s misery is boundless. But the soothing breeze of approaching good days has also started blowing. Everything will be fine in the days to come. There are indications that everything will be free from trouble. Soon God’s blessings and grace will be manifested. Then the food problem of the ordinary man will also be solved. Those who will survive these evil days, those who will get food and clothes will be happy and exalted to see the state of the nation when the new sun arises. And there is nothing to say about those who, by the Guru’s grace and by virtue of purification of their souls will directly experience the advent of God! Then nobody will care for such trifling things as food and clothes.
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My Sons! You are children of Hindus. Can you show from the scriptures anyone who sought shelter at the feet of religion and yet was happy in this world? Rather, it is the religious-minded, who have been crushed by suffering and misery at every step. The Pandavas and Draupadi were under Lord Krishna’s protection and yet what tremendous suffering they had to endure! Don’t you all know this? Then what is the use of complaining to me that I have bestowed sufferings on you? I am not your enemy. You are not merely my disciples. I love you like my own children and hold you dearer than my own life. If I really had the power to remove your sorrows, could I sit idle and witness the suffering of children? I am at loss wondering how to bring you out of the curse of sins of your past lives (birth) and elevate you in the sacred path of sacrifice. On top of that I have to bear your tortures. Nevertheless, whatever you do, whichever path you follow I shall always wish your well-being and shed tears for you before the Universal Mother. What else can I do?
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Sons! Don’t feel disappointed. Feel strong. Don’t think yourselves low or week. Always think that you are sons of the Mother. You cannot be base in any way. Particularly, those who have obtained the Guru’s grace have nothing to worry. The Mother will certainly come and take you up in her lap. Can the devoted wife neglect her husband’s most beloved sons?
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Dear! It seems I have forgotten God for you. Can I forget you? You are the swallows of my heart’s bower. Haven’t I pored out my heart into your morning songs? I am only counting the number of vibrations each of your cooing creates in my heart’s reed. Every moment I think of you and this absorbs me into a world of contemplation. All my heart’s attention is on you only
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Sons! I have, on my own, taken up the responsibility of your spiritual life. If you have a little faith in me, why should you worry? Even if you don’t do any spiritual work and spend your days in fun and frolic, I shall wish your well-being. You too will reach the state I have reached. So what’s there to worry? You will get everything when time comes.
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Build up a world of love. Keep me at the centre and work in my family. Always remember that every work you perform is meant for Thakur. All houses and buildings belong to Thakur. This is Thakur’s world and you are working for him. Every time you breathe out, the breathe must be directed towards Thakur. There is nothing to worry. Dispel Maya and bring love in its place. Maya is prohibited in Thakur’s world
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My disciples are like my sons. You can commit hundreds of mistakes but can I be angry with you for that? I shall always forgive hundreds of your mistakes and bless you with all my heart.
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Spiritual progress depends on the grace of God, that is, on the grace of Guru. Penances, prayers, offerings and rituals are mere pretexts. Yes, these are essential to attract the grace . Once I have accepted you as my disciples, you will never be deprived of that grace even if you are not qualified for it. But it is a matter of time and you will realise it when time comes.
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The hour of grace is also fixed. As long as the ‘gunas’ are present, wisdom does not reveal itself . In whatever condition you may be, never forget to concentrate your thoughts on me. Practice obedience or dependence. Do not feel disappointed . When you will not be able to surrender wholly to me. When you will lose prode in your egoistic self, you will be able to feel yourself poor. Then, ofcourse, the friend of the poor will turn up. Service to the Sadguru will not be in vain.
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Sons ! When I have accepted you as my disciples, whenever I am , I shall always wish your well-being and shall bestow love and blessing upon you. And you are not merely my disciples. Do not forget that I love you as I would love my own sons and daughters.
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Sons ! Once I have accepted someone as my disciple, can I abandon him ? You are not my disciple in this life only. Our relationship was established since your first birth. Birth after birth you have neglected your own salvation and accompanied me to serve and help me. You will learn everything when time comes
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If by the Mother’s grace you attain true knowledge, your mind will be at harmony in joy, in misery, in illness, in sorrow, in danger, in prosperity, in every situation. Ignorance and pride bring disquiet and anxiety. The ascetic is happy though he embraces al sorrow voluntarily. In spite of being house-holders you will find the happiness of the ascetic by the grace of the Mother.
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Sons ! You should expect love from only those who are your own. And how long do you need to wait? When this worldly sport ends you will proceed to the eternal abode and meet your immortal kinsmen. Wait for the day, and chanting the Mother’s name loudly drive away all sensual attractions and attachment to worldly things.
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Human life is only one of the layers. Life is arranged in layers just as we have layers of soil in the earth. Therefore, the activities will be in accordance with the layer that becomes manifest. Why should that perturb you ? Ignore worldly joys and sorrow and move towards the source of everlasting joy.
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Sons ! Sing hymns in praise of the Mother without any fear. Time will heal everything. Do not be perturbed by the wounds and sufferings of this world. Hold fast to the peg that upholds the world and invoke the Mother. She will come running and take you up in her lap.
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I am your Guru; you have accepted me as your Guru. So I shall let you know what you need in order to advance yourselves in spiritual life. It is not wise to do anything in imitation of others. The Mother’s grace alone can lead you to shelter at Her feet. Ceremonies are outward shows. Sons ! Do not abandon the substance for the shadow. The task I have entrusted you with is enough. Pray with all your heart and you will not need to do anything more.
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The true remuneration or reward for the Guru is the disciples’ total devotion. If you can offer yourself completely at the Guru’s feet, it is reward enough for him. The Guru also desires the disciples’ total devition. So, offer yourselves fully at the Guru’s feet. It will be reward enough for him and you will also get the fruit of your offering.
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Why do you need to worry? You have heard the True Message from me. Take shelter in truth, depend on Truth and let Truth be the consummation of your life.
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You are children of the Divine Spirit. Do not remain ever enraptured by the temptations of this mortal world. Wake, arise and march ahead. Do not look backward. I do not want to see my children enraptured in sorrows and desires.
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How ever small and stupid he may be, after all he is my child. So what is there to repent ?
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Sons ! Are you Shaktas ? Why do you accept this path ? I know you are Vaishnavas. You can not attain the Primordial Spirit through the Eight accomplishments following my method of sadhana. You will attain Love and Devotion. The day the Mother mercifully removes the curtain over Maya you will see the Eternal play of Truth or the play of Nature and Spirit in as ‘Rasa Leela’.
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You sometimes find unnecessary grace so that the blind and false superstitions of religion are dispelled and you can believe in the true ideas of religion and the idea of grace. A day will come when this truth will manifest fully. Ignorance and darkness will disappear for ever. Sons! Do not feel disappointed and do not remain unbelievers any more.
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Sons ! However wise and learned you may think yourselves to be, do not forget that the ‘key’ lies with the Guru. So it is hardly surprising that the impossible becomes possible by the power of His grace.
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Do not forget that grace is at the root of ‘Siddhi’. Prayers and offerings are mere pretexts. Renounce all your pride, think yourselves as humble as clay and hold fast to his feet. He is kinder than is necessary ! He shows mercy to people voluntarily. And he who asks for it – his fortune is boundless.
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Since you are worldly men you will certainly be in trouble or impious situations sometimes. So a seasoned householder’s duty is to be prepared for all kinds of situations. No situation should make you depressed. You should be prepared like a brave warrior. Ramakrishnadeva used to say, ‘If the son holds the father’s hand, while moving on a narrow path, the son may slip and fall, but if the father holds the son’s hand there is no possibility for the son to fall.’ Son! I too am holding your hand. So where is the scope for disappointment ? But the weakness you sometimes experience is an inevitable result of your actions in your previous births. Actually you have nothing to fear.
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Do not give up anything very easily. Give me an opportunity to keep you hand holding. In that case there won’t be any fear of falling.
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Sons ! Depend on me and float on the ocean of joy without any fear or enxiety; though sometimes you may be caught up in a whirlpool, know it for certain that it will not be a permanent situation. One day I shall take you all to the Abode of Joy and there we shall all become embodiments of joy through pure love.
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You should be eager for the joyous new union in a new form in a new world. You should be absorbed in the thought of that new union. When the curtain of this world falls, the way to the world of joy will open. Do you understand?
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The Guru-disciple relationship is closer than can be thought of ; the true Guru and the true disciple are of one soul and have two different bodily forms. At the higher level Guru is the body and the disciple, only shadow. In this way, one day the body and the shadow will merge together.
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Depend on the Guru and obey his orders. One day your hopes will be fulfilled. Twelve years’ period is nothing. If necessary, you may have to wait for ages. But, one day you will certainly get what you want.
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Even if my body becomes fragile, it will have enough strength to hold your hands firmly and drag you to the Eternal Abode. Enjoy this world freely as much as you can . But see that your faith remains intact.
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Those who have fully surrendered themselves to their respective Gurus, those who have taken refuge with him and are performing their Gurus’ most desired tasks or are serving , their Gurus’ will attain the same final stage as their Gurus have attained even if they are ignorant, even if they do not have conscience and self-denial or even if they are full of worldly desires.
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Whatever I have always said, I repeat: Those who surrendered themselves as ‘mine’, must attain deliverance. Unless they are delivered I myself shall remain undelivered.
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I know how living beings become immortal though death. I shall also attract you one by one and take to the Abode of Joy . Again one day there will be a great joyous union of all.
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Since living beings know nothing about what lies beyond death, they are afraid of death. Since it is certain that either today or tomorrow we must die, why should we be afraid of death ? Especially those who have taken shelter at the feet of the Sadguru will leave this painful world of affliction and sorrow after death and proceed to the peaceful and joyous abode along with the Guru. Death is the gateway to that kingdom! So one should not be afraid of death but find joy in it.
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If Behari’s grandmother not being my disciple and yet at the hour of deaths sees me in a vision, what else is there to say about you ? Whether you believe or not, I shall perform my duty when it is time. I shall appear before you at the right place and at the right moment and guide you towards the destined path.
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Why should diseases or afflictions weaken your spirits ? Why should you feel depressed ? Living beings are born on the earth to do penance for their past actions. You must unburden the load of this world here itself. Do not increase you load with death-wish. Dependence means all sorts of dependence. You must be able to bear joy and sorrow evenly. Let the player play at his instruments as he likes. Your duty is only ti listen. Dress up with the armour of patience, forbearance and seriousness and fight the war in the field of actions. If you are victorious you get this world and if you killed you will ascend to heaven. Do not forget this divine message of mine.
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You are children of the Divine Spirit. Grief, pain and sorrow are contrary to your character. People lie on the mother’s lap and dream of things contrary to their character. When they wake up the dream can no more overwhelm them. You are my sweet little children. I started calling you up when it was still night. So, you woke up but fell asleep again. Soon the dark night will be over and the sun of wisdom will rise ; you will also wake up and the slumber will disappear for ever. The dawn will perhaps break son. That is why I hear the litful melody of birds in my heart’s bower.
Very nice information thank you ...but I earnestly request swamiji to also post life and work of yujachrya swami pranavanandaji Maharaj.....pranam
ReplyDeleteNice information.
ReplyDeleteWhat seva or sevices you contribute to society?
Nice information.
ReplyDeleteWhat seva or sevices you contribute to society?
Nice information.
ReplyDeleteWhat seva or sevices you contribute to society?
Thakur! Sammilani ke dakechhe Abar Jabar khorchha Amar pase nai .ki rakam vichar go?
ReplyDeleteWho is Sree GANGADHAR SARASWATI Baba???
ReplyDeleteJay guru bhai
ReplyDeleteBahut lovely life story of shri shri Thakur Nigmananda (Jay guru),I luckily He is my Guru
ReplyDeleteBeautiful ❤️ jai guru
ReplyDelete