The Swami and Mother-Worship Urdu Meaning and Hindi Meaning
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The Swami and Mother-Worship
SISTER NIVEDITA
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Paragraph 1
The story of the glimpses which I caught of this part of the Swami’s life would be singularly incomplete, if it contained no mention of his worship of the Mother.
Yeh kahani jo maine Swami ke zindagi ke iss hissa ke kuch jhalakiyon se pakri/praapt kee hai, yeh poori nahi hogi agar ismein Maa ki pooja ka zikr/ullekh na ho.
Spiritually speaking, I have always felt that there were two elements in his consciousness. Undoubtedly he was born a Brahmajnani, as Ramakrishna Paramahamsa so frequently insisted.
Roohani/aadhyaatmik tor par, mujhe hamesha laga ke unki shaoor/chetana mein do anasir/tatv hain. Yeh baat pakki hai ke wo Brahmajnani (ek aise insan jo Brahman ko samajh gaya ho) paida hue thay, jaise Ramakrishna Paramahamsa aksar kehte thay.
When he was only eight years old, sitting at his play, he had developed the power of entering Samadhi. The religious ideas towards which he naturally gravitated, were highly abstract and philosophical, the very reverse of those which are commonly referred to as ‘idolatrous.’
Jab wo sirf 8 saal ke thay aur khel rahe thay, tabhi unhone Samadhi (gehray dhyan) mein janay ki taqat hasil kar li thi. Unke mazhabi/dhaarmik khayalat/vichaar jo natural tor par unki taraf kheenchte ya chale aate, wo bohot hi gehrey soch rakhne wale aur falsafi/daarshanik thay, jo aam tor par ‘budh-parasti/moortipoojak’ kehlane waley khayalat/vichar ke bilkul ulat thay.
In his youth, and presumably when he had already been some time under the influence of Sri Ramakrishna, he became a formal member of the Sadharan Brahmo Samaj. In England and America he was never known to preach anything that depended on a special form.
Jawani mein, aur shayad jab wo kuch waqt/samay Sri Ramakrishna ke asar mein guzar chuke thay, wo Sadharan Brahmo Samaj ke formal member ban gaye. England aur America mein, unhone kabhi kisi khaas tareeke ko nahi sikhaya.
The realisation of Brahman was his only imperative, the Advaita philosophy his only system of doctrine, the Vedas and Upanishads his sole scriptural authority.
Brahman ka ahsaas unke liye zaroori tha, Advaita philosophy unka aqeeda/aastha tha, aur Vedas aur Upanishads unki sirf religious kitaabain thi.
Paragraph 2
And yet, side by side with this, it is also true that in India the word “Mother” was forever on his lips. He spoke of Her, as we of one deeply familiar in the household life.
Aur phir bhi, saath hi saath, yeh sach hai ke India mein “Maa” ka lafz/sabd hamesha uski zubaan/honth par rehta tha. Wo Maa ke baare mein is tarah baat karta tha jaise hum apne ghar ke kisi kareebi shakhs/vyakti ke baare mein baat karte hain.
He was constantly preoccupied with Her. Like other children, he was not always good. Sometimes he would be naughty and rebellious. But always to Her. Never did he attribute to any other, the good or evil that befell.
Wo hamesha Maa ke bare mein sochta rehta tha. Doosre bachon ki tarah, wo hamesha ache se nahi rahta tha. Kabhi kabhi wo badmasi karta aur baat nahi suna karta, lekin yeh sab sirf Maa ke liye hota tha. Usne kabhi kisi aur ko apni zindagi mein hone wali achhi ya buri cheezon ka zimmedar nahi thaeraya.
On a certain solemn occasion, he entrusted to a disciple a prayer to Her that in his own life had acted as a veritable charm. “And mind!” he added suddenly, turning with what was almost fierceness upon the receiver, “make Her listen to you, when you say it! None of that cringing to Mother! Remember!” Every now and then he would break out with some new fragment of description.
Ek khaas mauqe/avasar par, usne apne ek student ko Maa ke liye ek dua di, jo uski apni zindagi mein jaise jadoo ki tarah kaam karti thi.”Aur suno!” usne achanak se, thodi sakhti se kaha, “Maa ko zaroor sunwana jab tum yeh kahoge! Maa ke saamne darna nahi! Yaad rakhna!” Har thodi der baad, wo Maa ko naye tareeqon se bayan/varnan karta tha.
The right hand raised in blessing, the left holding the sword, – “Her curse is blessing!” would be the sudden exclamation that ended a long reverie. Or becoming half-lyric in the intensity of his feeling, “Deep in the heart of hearts of Her own, flashes the blood-red knife of Kali.
Wo kehta tha, “Maa ka right haath dua deta hai, aur left haath mein talwar hoti hai – Maa ki baddua asal mein ek dua hai!” yeh achanak se kaha gaya jumla/vaaky hota jo lambi soch ko khatam kar deta. Ya phir apni jazbat/bhaavanaen ki gehraai mein adhi baat banate hue, wo kehta, “Uske apne dil ke gehraiyon mein, Kali ki laal khooni churi chamakti hai.”
Worshippers of the Mother are they from their birth, in Her incarnation of the sword!” From him was gathered, in such moments as these, almost every line and syllable of a certain short psalm, called the ‘Voice of the Mother,’ which I wrote and published about this time.
Jo Maa ko poojte hote hain, woh paida hi hote hain talwar wali Maa ki pooja karne ke liye!” Yeh saari baatein aise he lamho/palo mein milte, lagabhag uski har line aur har lafz/sabd jo wo choti si dua nikli, jise maine ‘Voice of the Mother’ ke naam se likha aur chhapwaya.
“I worship the Terrible!” he was continually saying, and once, “It is a mistake to hold that with all men pleasure is the motive. Quite as many are born to seek after pain. Let us worship the Terror for Its own sake.”
Woh baar baar kehta, “Main Darnaak ko poojta hoon!” aur ek dafa usne kaha,”Yeh galat hai sochna ke sab log khushi dhoondte hain. Bohat se log dukh dhoondne ke liye paida hote hain. Aao, Hum Darr ko us roop mein poojein jo asal mein hai.”
Paragraph 3
He had a whole-hearted contempt for what he regarded as squeamishness or mawkishness. He wasted few words on me, when I came to him with my difficulties about animal sacrifice in the temple. He made no reference, as he might have done, to the fact that most of us, loudly as we may attack this, have no hesitation in offering animal sacrifice to ourselves. He offered no argument, as he easily might have done, regarding the degradation of the butcher and the slaughter-house, under the modern system. “Why not a little blood, to complete the picture?” was his only direct reply to my objections.
Usay wo log bilkul pasand nahi thay jo zyada nazuk ya jazbati/bhaavanaatmak hote hain. Jab main apni mushkilat/kathinaiyon ko le kar uske paas gayi, jo mandir mein janwaron ki qurbani/bali ke baare mein thi, to usne zyada baat nahi ki. Usne is baat ka zikr/ullekh tak nahi kiya, jo asani se kar sakta tha, ke hum mein se aksar log jo zor se is qurbani/bali ka virodh karte hain ya ais k khilaf hote hain, bina kisi hichkichahat ke khud ke liye janwaron ki qurbani/bali dete hain. Usne yeh baat bhi nahi ki, jo wo asani se kar sakta tha, ke modern system ke neeche kasai aur slaughterhouse (jaha janwar ki qurbani/bali hoti hai) ke halat kitne kharab hain. Uska sirf itna seedha jawab tha, “Thoda sa khoon bhi dal do, bhagwan ki tasveer/chitr/photo poori karne ke liye?”
And it was with considerable difficulty that I elicited from him, and from another disciple of Sri Ramakrishna, sitting near, the actual facts of the more austere side of Kali-worship, that side which has transcended the sacrifice of others. He told me however that he had never tolerated the blood-offering commonly made to the “demons who attend on Kali.” This was simple devil-worship, and he had no place for it. His own effort being constantly to banish fear and weakness from his own consciousness and to learn to recognise THE MOTHER as instinctively in evil, terror, sorrow, and annihilation, as in that which makes for sweetness and joy,
Bohat mushkil se mujhe usse aur ek aur shagird se, jo Sri Ramakrishna ka tha, yeh asal baat nikalwani padi ke Kali ki pooja ke sakht/kathin pehlu ka kya sach hai, jo doosron ki qurbani/bali se pare/alag hai. Lekin usne mujhe bataya ke usne kabhi bhi un demons/raakshas/shayateeno ke liye khoon ki qurbani/bali ko bardasht nahi kiya jo Kali ki khidmat/sevaen mein hote hain. Uske hisab se yeh sirf devil-worship thi, jise usne hamesha mana/rad kiya. Uska apna maqsad/uddeshy hamesha yeh tha ke wo apni zindagi se dar aur kamzori ko door kare, aur Maa ko burai, dar, gham, aur tabahi/vinaash mein waise hi pehchane jaise khushi aur mithaas mein.
it followed that the one thing he could not away with was any sort of watering-down of the great conception. “Fools!” he exclaimed once,-as he dwelt in quiet talk on “the worship of the Terrible”, on “becoming one with the Terrible”- “Fools! they put a garland of flowers round Thy neck, and then start back in terror, and call Thee ‘the Merciful!” And as he spoke, the underlying egoism of worship that is devoted to the kind God, to Providence, the consoling Divinity, without a heart for God in the earthquake, or God in the volcano, overwhelmed the listener. One saw that such worship was at bottom, as the Hindu calls it, merely ‘shop- keeping,’ and one realised the infinitely greater boldness and truth of the teaching that God manifests through evil as well as through good. One saw that the true attitude for the mind and will that are not to be baffled by the personal self, was in fact the determination, in the stern words of the Swami Vivekananda, ‘to seek death not life, to hurl oneself upon the sword’s point, to become one with the Terrible for evermore!’
Iska matlab yeh tha ke usay jo cheez bilkul pasand nahi thi, wo yeh thi ke is bade khayal/soch ko kisi bhi tareeke se halka samja jaye ya halka kar diya jaye.. “Bewakoof log!” usne ek dafa kaha jab wo aram se “Darnaak ki pooja” aur “Darnaak ke saath ek hone” ki baat kar raha tha – “Bewakoof! Tum Maa ki gardan mein phoolon ka haar daalte ho, phir dar kar waapas hat jaate ho aur Maa ko ‘Rehem wali’ kehte ho!” Aur jab usne yeh kaha, to sunne wale ko ehsas hua ke wo log jo sirf meherban//tarah bhagwan ki pooja karte hain, asal mein apne faide ke liye karte hain. Unki pooja ka asal/sahi maqsad/uddeshy bas apni sukoon/aaram aur tasalli/saantvana hai, bina is baat ko samajhe ke bhagwan zameen hilane wale zalzale/bhookamp mein bhi hai, aur phatne wale aatish-fishan/agni-phaishan mein bhi. Yeh asal/sahi mein sirf “dokan dari” hai, jese Hindu log kehte hain. Iske badle mein, asli himmat aur sach yeh hai ke nhagwan/khuda burai mein bhi waise hi zinda hota hai jaise achhai mein. Asal soch yeh hai ke apni khud ki khwahishon/ichchhaen ka peeche chor kar, apni zindagi ko maut mein talash karo, talwar ki nok par apne aap ko girado, aur hamesha ke liye Darnaak ke saath ek ho jao, jese Swami Vivekananda ne kaha.
Continuing as a whole paragraph
It would have been altogether inconsistent with the Swami’s idea of freedom, to have sought to impose his own conceptions on a disciple. But everything in my past life as an educationist had contributed to impress on me now the necessity of taking on the Indian consciousness, and the personal perplexity associated with the memory of the pilgrimage to Amarnath was a witness not to be forgotten to the strong place which Indian systems of worship held in that consciousness. I set myself therefore to enter into Kali worship, as one would set oneself to learn a new language, or take birth deliberately, perhaps, in a new race. To this fact I owe it that I was able to understand as much as I did of our Master’s life and thought. Step by step, glimpse after glimpse, I began to comprehend a little. And in matters religious, he was, without knowing it, a born educator. He never checked a struggling thought. Being with him one day when an image of Kali was brought in, and noticing some passing expression, I suddenly said “Perhaps, Swamiji, Kali is the Vision of Siva! Is She?” He looked at me for a moment. “Well! Well! Express it in your own way,” he said gently, “Express it in your own way!”
Swami Vivekananda azaadi mein yaqeen rakhte thay aur apne khayalat/vichaar doosron par kabhi nahi thope. Lekin apni zindagi mein ek teacher ke tor par, mujhe samajh aya ke Indian spirituality ko samajhna zaroori hai. Amarnath ke safar ki gehri yaadon ne mujhe yaad dilaya ke Indian pooja kitni gehri hoti hai. Isliye, maine faisla kiya ke main Kali ki pooja seekhoon, jaise koi nayi zubaan/language ya culture seekhta hai. Isse mujhe dheere dheere apne Master ki zindagi aur soch ke baare mein zyada samajhne ka moka mila. Woh ek paidaishi teacher thay, bina yeh jaane hue. Usne kabhi kisi ki soch ko aage badhne se nahi roka. Ek din, jab Kali ka moorti laya gaya, maine uske chehre par ek naya izhar/abhivyakti/expression dekha aur pucha, “Shayad, Swamiji, kya Kali Shiva ka roop hai? Kya yeh sach hai?” Usne ek pal ke liye mujhe dekha aur narmi/sajjanata/pyaar se kaha, “Haan! Haan! Apne andaaz mein keh do. Apne tareeqe se bayaan/kathan karo!”
Another day he was going with me to visit the old Maharshi Devendra Nath Tagore, in the seclusion of his home in Jorasanko, and before we started, he questioned me about a death-scene at which I had been present the night before. I told him eagerly of the sudden realisation that had come to me, that religions were only languages, and we must speak to a man in his own language. His whole face lighted up at the thought. “Yes!” he exclaimed, “And Ramakrishna Paramahamsa was the only man who taught that! He was the only man who ever had the courage to say that we must speak to all men in their own language!”
Ek aur din, hum purane Maharshi Devendra Nath Tagore se milne ja rahe thay unke ghar Jorasanko mein. Jane se pehle, usne mujhse ek maut/mrtyu ka waqia/ghatana pucha jo maine raat ko dekha tha. Maine usse kaha ke maine achanak yeh samjha ke mazhab/dharm sirf zubaan/bhaasha hain, aur humein har shakhs/vyakti se uski apni zubaan/bhaasha mein baat karni chahiye. Uska chehra khushi se roshan ho gaya, aur usne kaha, “Haan! Aur Ramakrishna Paramahamsa wahi akelay shakhs/vyakti thay jinhone yeh sikhaya! Wo akelay thay jinhone himmat se kaha ke humein har shakhs/vyakti se unki apni zubaan/bhaasha mein baat karni chahiye!”
Yet there came a day when he found it necessary to lay down with unmistakeable clearness his own position in the matter of Mother- worship. I was about to lecture at the Kalighat, and he came to instruct me that if any foreign friends should wish to be present, they were to remove their shoes, and sit on the floor, like the rest of the audience. In that Presence no exceptions were to be made. I was myself to be responsible for this.
Ek din, usne Maa ki pooja ke baare mein apna maqam/sthiti wazeh/spasht karna zaroori samjha. Main Kalighat mein lecture dene wali thi, aur usne mujhe bataya ke agar koi goray dost aaye, to unhe apne jootay utarne padenge aur sab ke saath zameen par baithna hoga. Us paak/shuddh jagah mein koi faraq/antar nahi rakha jayega, aur mujhe iski zimmedari leni thi.
After saying all this, however, he lingered before going, and then, making a shy reference to Colonel Hay’s poem of the ‘Guardian Angels’, he said, “That is precisely my position about Brahman and the gods! I believe in Brahman and the gods, and not in anything else!”
Yeh sab kehne ke baad, usne nikalne se pehle ruk kar halka sa Colonel Hay ki poem ‘Guardian Angels’ ka zikr/ullekh kiya, aur kaha, “Yeh bilkul meri soch hai Brahman aur devtaon ke baare mein! Main Brahman aur devtaon par yaqeen rakhta hoon, aur kisi aur cheez par nahi!”
He was evidently afraid that my intellectual difficulty would lie where his own must have done, in the incompatibility of the exaltation of one definite scheme of worship with the highest Vedantic theory of Brahman. He did not understand that to us who stood about him, he was himself the reconciliation of these opposites, and the witness to the truth of each. Following up this train of thought, therefore, he dropped into a mood of half-soliloquy, and sat for a while talking disjointedly, answering questions, trying to make himself clear, yet always half- absorbed in something within, as if held by some spell he could not break.
Usko yeh khauf/dar tha ke main bhi wohi uljhan mehsoos/anubhav karoon jo usne ki thi, yani aik khaas/vishesh tareeqe ki pooja ko Brahman ki uchi Vedantic soch ke saath milane mein jo mushkil hoti hai. Usay yeh samajh nahi aayi ke jo log uske aas-paas thay, unke liye wo khud in alag sochon ko milane ka zariya tha, aur har ek ki sachai ka gawah. Is khayal/vichaar ko aage le kar, wo aadhi soch mein doob gaya, aur thodi der ke liye bikri hui baat karte hue baith gaya, sawalon ka jawab dete hue, apni baat ko samjhane ki koshish karte hue, lekin hamesha aadha apne andar ki kisi cheez mein dooba hua, jaise kisi jadoo mein phansa ho jo tor nahi sakta.
“How I used to hate Kali!” he said, “And all Her ways! That was the ground of my six years’ fight,-that I would not accept Her. But I had to accept Her at last! Ramakrishna Paramahamsa dedicated me to Her, and now I believe that She guides me in every little thing I do, and does with me what She will! Yet I fought so long! I loved him, you see, and that was what held me. I saw his marvellous purity I felt his wonderful love His greatness had not dawned on me then. All that came afterwards, when I had given in. At that time I thought him a brain- sick baby, always seeing visions and the rest. I hated it. And then I too had to accept Her!”
“Kaise mai Kali se nafrat/ghrna kiya karta tha!” usne kaha, “Aur uske har tareeqe se! Yehi meri 6 saal ki larai ka asal/mool wajah thi – ke main usay qabool/sveekr nahi karna chahta tha. Lekin aakhir mein mujhe usay qabool/sveekr karna hi pada! Ramakrishna Paramahamsa ne mujhe uske hawale kiya, aur ab mujhe yaqeen hai ke wo hi har choti cheez mein meri rehnumai/maargadarshan karti hai, aur jo wo chahti hai, mujhse karwati hai! Phir bhi maine kitni dair tak larai ki! Tum dekhte ho, main usse (Ramakrishna se) pyar karta tha, aur yeh hi baat mujhe rokay rakhti thi. Maine uski azeem/mahaan paakizgi/pavitrata dekhi, uska pyara sa pyaar mehsoos kiya, lekin uski barayi ka ehsas tab nahi hua. Yeh sab baad mein samajh aya jab maine haar maan li. Us waqt, mujhe wo bas ek dimaghi mareez/rogee lagta tha, jo hamesha rohani/aadhyaatmik nazare dekhta rehta tha. Mujhe yeh sab bilkul pasand nahi tha. Aur phir mujhe bhi usay qabool/sveekr karna pada!”
“No, the thing that made me do it is a secret that will die with me. I had great misfortunes at that time. It was an opportunity She made a slave of me. Those were the very words- ‘a slave of you.’ And Ramakrishna Paramahamsa made me over to Her… Strange! He lived only two years after doing that, and most of the time he was suffering. Not more than six months did he keep his own health and brightness.
“Nahi, maine usko kyun qabool kiya, yeh ek raaz hai jo mere saath qabristan tak jayega. Mujhe us waqt bohot bade bad-qismati/durbhaagy ka samna krna para. Yeh ek moka tha, aur usne mujhe apna ghulam banaya. Yeh wohi lafz/sabd thay—‘tumhara ghulam.’ Aur Ramakrishna Paramahamsa ne mujhe uske hawale kar diya… Ajeeb baat hai! Aisa karne ke baad woh sirf 2 saal zinda raha, aur zyada waqt usne dukh mein guzara. Usne uske baad sirf 6 maheenay ke liye acha sehat aur khushi dekhi.
“Guru Nanak was like that, you know, looking for the one disciple to whom he would give his power. And he passed over all his own family, -his children were as nothing to him,- till he came upon the boy to whom he gave it, and then he could die.
“Guru Nanak bhi aise hi thay, jo ek student ko apni taqat dene ke liye talash kar rahe thay. Unhone apni khud ki family, apne bachon ko bhi chhod diya, jab tak unhe us ek larkay ko nahi dhundha aur usko taqat di. Uske baad, wo marne ke liye tayar the.
“The future, you say, will call Ramakrishna Paramahamsa an Incarnation of Kali? Yes, I think there’s no doubt that She worked up the body of Ramakrishna for Her own ends.
Tum kehte ho ke aane wala waqt Ramakrishna Paramahamsa ko Kali ka avtar kahega? Haan, mujhe lagta hai ismein koi shak nahi ke Maa ne Ramakrishna ke jism ko apne maqasad/uddeshy ke liye istemal/upayog kiya.
“You see, I cannot but believe that there is somewhere a great Power That thinks of Herself as feminine, and called Kali, and Mother….. And I believe in Brahman too…….. But is it not always like that? Is it not the multitude of cells in the body that make up the personality, the many brain-centres, not the one, that produce consciousness? Unity in complexity! Just so! And why should it be different with Brahman? It is Brahman. It is the One. And yet – and yet it is the gods too!”
Tum dekhte ho, main yeh maan ne par majboor hoon ke kahin na kahin ek badi taqat hai jo apne aap ko aurat/mahila (feminine) samajhti hai, aur usse Kali ya Maa kaha jata hai. Aur main Brahman par bhi yaqeen rakhta hoon. Lekin yeh hamesha aise hi nahi hota? Kya yeh jism mein kayi/anek cells nahi hain jo mil kar shakhsiat/vyaktitv banate hain, aur kayi/anek brain-centres hain jo hosh paida karte hain, na ke sirf ek? Pechidgi/jatilata mein aikai! Bilkul aise hi! Toh Brahman ke saath aisa kyun na ho? Yeh Brahman hai. Yeh ek hai. Aur phir bhi – phir bhi yeh devta bhi hain!
Similarly, he had returned from a pilgrimage in Kashmir saying “These gods are not merely symbols! They are the forms that the bhaktas have seen!” And it is told of Sri Ramakrishna that he would sometimes speak, coming out of samadhi, of the past experience of that soul that dwelt within him, “He who came as Rama, as Krishna, as Jesus dwells here”-and then would add playfully, turning to his chief disciple, “But not in your Vedanta sense, Noren!”
Isi tarah, jab wo Kashmir ke ek yatra se wapas aaye, unhone kaha “Yeh devta sirf nishaniyan/lakshan nahi hain! Yeh wo roop hain jo bhakton ne dekhe hain!” Aur yeh kaha jata hai ke Sri Ramakrishna kabhi kabhi samadhi se nikal kar apni rooh/aatma ke ateet/guzre hue tajurbe/anubhav ke bare mein baat karte, “Jo Rama ban kar aaya, Krishna ban kar aaya, aur Jesus ban kar aaya, wo yahan hai” – aur phir muskurate hue apne student se kehte, “Lekin tumhare Vedanta wale matlab mein nahi, Noren!”
Thus we are admitted to a glimpse of the struggle that goes on in great souls, for the correlation and mutual adjustment of the different realisations of different times. On the one side the Mother, on the other side Brahman. We are reminded of the Swami’s own words, heard long ago, “The impersonal God, seen through the mists of sense, is personal.” In truth it might well be that the two ideas could not be reconciled. Both conceptions could not be equally true at the same time. It is clear enough that in the end, as a subjective realisation, either the Mother must become Brahman, or Brahman the Mother. One of the two must melt into the other, the question of which, in any particular case, depending on the destiny and the past of the worshipping soul.
Iss tarah, humein us kashmakash/takaraav ka ek jhalak milti hai jo bade logon mein hoti hai, jab wo mukhtalif/alag daur/samay ke mukhtalif/alag ehsaas/anubhooti ko jor kar samajhne ki koshish karte hain. Ek taraf Maa, doosri taraf Brahman. Humein Swami ke apne alfaz/shabd yaad aate hain, jo kabhi pehle sune thay, “Jo be-shakhsi/be-shakhsi bhagwan hai, jab hosh ke dhund/kohara ke zariye dekha jaye, wo shakhs/vyakti ban jata hai.” Asal mein yeh ho sakta hai ke yeh dono sochain ek saath na chal sakein. Dono sochain ek hi waqt/samay par barabar sach nahi ho sakti. Yeh kaafi saaf hai ke aakhir mein, ek khud k ehsaas/anubhooti ke tor par, ya to Maa Brahman ban jaye gi, ya Brahman Maa ban jaye ga. In dono mein se ek ko doosre mein ghulna/milna hoga, yeh faisla is baat par hai ke pooja karne wali rooh/atma ki kismat aur guzra hua waqt/samay kya tha.
For my own part, the conversation I have related marked an epoch. Ever since it took place, I have thought I saw in my Master’s attitude a certain element of one who carried for another a trust confided to him. He would always, when asked to explain the image of Kali, speak of it as the book of experience, in which the soul turns page after page, only to find that there is nothing in it, after all. And this, to my own mind, is the final explanation. Kali the Mother is to be the worship of the Indian future. In Her name will her sons find it possible to sound many experiences to their depths. And yet, in the end, their hearts will return to the ancient wisdom, and each man will know, when his hour comes, that all his life was but as a dream.
Mere liye, yeh baat cheet ek naye daur/samay ki shuruaat thi. Jis din se yeh baat hui, maine apne Master ke rawaiye/rukh mein yeh dekha ke wo kisi aur ke liye ek bharosa uthaye hue hain jo unhe diya gaya hai. Jab kabhi unse Kali ki tasveer/chitr ka matlab puchha jata, wo hamesha usay tajurbe/anubhav ki kitaab ke tor par bayan/varnan karte, jismein rooh/aatma ek ke baad ek page palat-ti hai, sirf yeh haasil/paane ke liye ke aakhir mein usmein kuch nahi hai. Aur mere liye, yeh hi aakhri samajh hai. Kali Maa hi Bharat ke mustaqbil/bhavishy mai pooja hogi. Unke naam par unke betey gehraaiyon mein ja kar tajurbaat/prayogon hasil kar payenge. Aur phir bhi, aakhir mein, unke dil purani danish/gyaan ki taraf wapas laut aayenge, aur har shakhs/vyakti ko apne waqt/samay par yeh samajh ayegi ke uski poori zindagi bas ek sapna thi.
Who does not remember the Veda-like words of the Gita? – “Not, verily, by avoiding action, can a man rise to this inaction!” May we not, similarly, know for a certainty that not without going through this experience can we reach the realisation at the end? Through the Mother to Brahman, through new life and knowledge, and many changes, through the struggles, the victories, and the defeats of the immediate future, to that safe heaven of the soul where all is One, and all is peace? As look more and more closely into the life of that great Teacher whom I have followed, I see each day with growing-clearness, how he himself was turning the pages of the book of experience, and that it was only when he had come to the last word that he could lie back like a weary child, in the arms of his Mother, to be wrapped away at last into the Supreme Revelation, knowing that ‘all this was but a dream!’
Kaun Gita ke Veda jaise alfaz/sabd ko nahi yaad rakhta? “Sach mein, amal/kaarravaee se bach kar, koi insaan is be-amali/nishkriyata tak nahi pahunch sakta!” Kya hum yeh nahi samajh sakte ke bina is tajurbe/anubhav se guzre, hum aakhir mein asli samajh tak nahi pahunch sakte? Maa ke zariye Brahman tak, nayi zindagi aur ilm/gyaan ke zariye, aur bohot si tabdiliyon/parivartan, sangharsh, kamiyabi/saphalata aur shikast/haraana ke zariye jo agle waqt/samay mein aayengi, us roohani/aadhyaatmik amaan/shaanti tak jo ek jannat/svarg hai, jahan sab kuch aik hai, aur sab amaan/shaanti hai? Jitna zyada main us bade Teacher ki zindagi ko dekhne ki koshish karta hoon jise maine follow kiya, main har din zyada wazeh/kaaran dekhta hoon ke wo khud kis tarah tajurbe/anubhav ki kitaab ke page palat rahe the, aur yeh sirf tab hua jab wo aakhri lafz/sabd tak pohanch gaye, ke wo thakhe hue bachay ki tarah araam se let gaye, apni Maa ki baahon mein, aur aakhir mein us azeem/mahaan asar/prabhaav mein ghul gaya, yeh samajhte hue ke ‘yeh sab bas ek sapna tha!’
The Swami and Mother-Worship: Moral of the story
The moral of the story is that true spiritual understanding comes from embracing both good and bad experiences in life. Instead of only seeking happiness, one must also face challenges and difficulties with courage. The story teaches us that God can be found in both joy and sorrow, and real wisdom comes when we accept all parts of life, just like the character eventually accepts the Mother (Kali) as a guide. In the end, life is like a dream, and realizing this helps us find peace.
Is kahani ka sabaq/paath yeh hai ke asal/vaastavik roohani/aadhyaatmik samajh tab milti hai jab hum zindagi ke achhe aur bure tajurbe/anubhav dono ko apnaate hain. Sirf khushi dhoondne ke bajaye, humein himmat se mushkilon ka bhi samna karna chahiye. Yeh kahani humein sikhati hai ke Khuda/Bhagwan khushi aur gham/dhukh dono mein milta hai, aur asal/sacchi aqal/buddhi tab aati hai jab hum zindagi ke har hissa ko qabool/sveekr karte hain, bilkul us kirdar/paatr ki tarah jo aakhir mein Maa (Kali) ko apni rehnuma/maargadarshak maan leta hai. Aakhir mein, zindagi ek sapna ki tarah hoti hai, aur is baat ko samajhne se humein sukoon milta hai.
Very helpful,
Thanks Mam/Sir.
Thank you dear!