Bombay was a city new to me; I found it energetically modern, with many innovations from the West. Palms line the spacious4 boulevards; magnificent state structures vie for interest with ancient temples. Very little time was given to sight-seeing, however; I was impatient, eager to see my beloved guru and other dear ones. Consigning5 the Ford6 to a baggage car, our party was soon speeding eastward7 by train toward Calcutta. 40-1
Our arrival at Howrah Station found such an immense crowd assembled to greet us that for awhile we were unable to dismount from the train. The young Maharaja of Kasimbazar and my brother Bishnu headed the reception committee; I was unprepared for the warmth and magnitude of our welcome.
Preceded by a line of automobiles8 and motorcycles, and amidst the joyous9 sound of drums and conch shells, Miss Bletch, Mr. Wright, and myself, flower-garlanded from head to foot, drove slowly to my father's home.
My aged10 parent embraced me as one returning from the dead; long we gazed on each other, speechless with joy. Brothers and sisters, uncles, aunts, and cousins, students and friends of years long past were grouped around me, not a dry eye among us. Passed now into the archives of memory, the scene of loving reunion vividly12 endures, unforgettable in my heart.
As for my meeting with Sri Yukteswar, words fail me; let the following description from my secretary suffice.
"Today, filled with the highest anticipations13, I drove Yoganandaji from Calcutta to Serampore," Mr. Wright recorded in his travel diary. "We passed by quaint15 shops, one of them the favorite eating haunt of Yoganandaji during his college days, and finally entered a narrow, walled lane. A sudden left turn, and there before us towered the simple but inspiring two-story ashram, its Spanish-style balcony jutting16 from the upper floor. The pervasive17 impression was that of peaceful solitude18.
"In grave humility19 I walked behind Yoganandaji into the courtyard within the hermitage walls. Hearts beating fast, we proceeded up some old cement steps, trod, no doubt, by myriads20 of truth-seekers. The tension grew keener and keener as on we strode. Before us, near the head of the stairs, quietly appeared the Great One, Swami Sri Yukteswarji, standing21 in the noble pose of a sage22.
"My heart heaved and swelled23 as I felt myself blessed by the privilege of being in his sublime24 presence. Tears blurred25 my eager sight when Yoganandaji dropped to his knees, and with bowed head offered his soul's gratitude26 and greeting, touching27 with his hand his guru's feet and then, in humble28 obeisance29, his own head. He rose then and was embraced on both sides of the bosom30 by Sri Yukteswarji.
"No words passed at the beginning, but the most intense feeling was expressed in the mute phrases of the soul. How their eyes sparkled and were fired with the warmth of renewed soul-union! A tender vibration31 surged through the quiet patio14, and even the sun eluded32 the clouds to add a sudden blaze of glory.
"On bended knee before the master I gave my own unexpressed love and thanks, touching his feet, calloused33 by time and service, and receiving his blessing34. I stood then and faced two beautiful deep eyes smouldering with introspection, yet radiant with joy. We entered his sitting room, whose whole side opened to the outer balcony first seen from the street. The master braced11 himself against a worn davenport, sitting on a covered mattress35 on the cement floor. Yoganandaji and I sat near the guru's feet, with orange-colored pillows to lean against and ease our positions on the straw mat.
"I tried and tried to penetrate36 the Bengali conversation between the two Swamijis-for English, I discovered, is null and void when they are together, although Swamiji Maharaj, as the great guru is called by others, can and often does speak it. But I perceived the saintliness of the Great One through his heart-warming smile and twinkling eyes. One quality easily discernible in his merry, serious conversation is a decided37 positiveness in statement-the mark of a wise man, who knows he knows, because he knows God. His great wisdom, strength of purpose, and determination are apparent in every way.
"Studying him reverently38 from time to time, I noted39 that he is of large, athletic40 stature41, hardened by the trials and sacrifices of renunciation. His poise42 is majestic43. A decidedly sloping forehead, as if seeking the heavens, dominates his divine countenance44. He has a rather large and homely45 nose, with which he amuses himself in idle moments, flipping46 and wiggling it with his fingers, like a child. His powerful dark eyes are haloed by an ethereal blue ring. His hair, parted in the middle, begins as silver and changes to streaks47 of silvery-gold and silvery-black, ending in ringlets at his shoulders. His beard and moustache are scant48 or thinned out, yet seem to enhance his features and, like his character, are deep and light at the same time.
"He has a jovial49 and rollicking laugh which comes from deep in his chest, causing him to shake and quiver throughout his body-very cheerful and sincere. His face and stature are striking in their power, as are his muscular fingers. He moves with a dignified50 tread and erect51 posture52.
"He was clad simply in the common dhoti and shirt, both once dyed a strong ocher color, but now a faded orange.
"Glancing about, I observed that this rather dilapidated room suggested the owner's non-attachment to material comforts. The weather-stained white walls of the long chamber53 were streaked54 with fading blue plaster. At one end of the room hung a picture of Lahiri Mahasaya, garlanded in simple devotion. There was also an old picture showing Yoganandaji as he had first arrived in Boston, standing with the other delegates to the Congress of Religions.
"I noted a quaint concurrence55 of modernity and antiquation. A huge, cut-glass, candle-light chandelier was covered with cobwebs through disuse, and on the wall was a bright, up-to-date calendar. The whole room emanated56 a fragrance57 of peace and calmness. Beyond the balcony I could see coconut58 trees towering over the hermitage in silent protection.
"It is interesting to observe that the master has merely to clap his hands together and, before finishing, he is served or attended by some small disciple59. Incidentally, I am much attracted to one of them-a thin lad, named Prafulla, 40-2 with long black hair to his shoulders, a most penetrating60 pair of sparkling black eyes, and a heavenly smile; his eyes twinkle, as the corners of his mouth rise, like the stars and the crescent moon appearing at twilight61.
"Swami Sri Yukteswarji's joy is obviously intense at the return of his 'product' (and he seems to be somewhat inquisitive62 about the 'product's product'). However, predominance of the wisdom-aspect in the Great One's nature hinders his outward expression of feeling.
"Yoganandaji presented him with some gifts, as is the custom when the disciple returns to his guru. We sat down later to a simple but well- cooked meal. All the dishes were vegetable and rice combinations. Sri Yukteswarji was pleased at my use of a number of Indian customs, 'finger-eating' for example.
"After several hours of flying Bengali phrases and the exchange of warm smiles and joyful63 glances, we paid obeisance at his feet, bade adieu with a pronam, 40-3 and departed for Calcutta with an everlasting64 memory of a sacred meeting and greeting. Although I write chiefly of my external impressions of him, yet I was always conscious of the true basis of the saint-his spiritual glory. I felt his power, and shall carry that feeling as my divine blessing."
From America, Europe, and Palestine I had brought many presents for Sri Yukteswar. He received them smilingly, but without remark. For my own use, I had bought in Germany a combination umbrella-cane65. In India I decided to give the cane to Master.
"This gift I appreciate indeed!" My guru's eyes were turned on me with affectionate understanding as he made the unwonted comment. From all the presents, it was the cane that he singled out to display to visitors.
"Master, please permit me to get a new carpet for the sitting room." I had noticed that Sri Yukteswar's tiger skin was placed over a torn rug.
"Do so if it pleases you." My guru's voice was not enthusiastic. "Behold66, my tiger mat is nice and clean; I am monarch67 in my own little kingdom. Beyond it is the vast world, interested only in externals."
As he uttered these words I felt the years roll back; once again I am a young disciple, purified in the daily fires of chastisement68!
As soon as I could tear myself away from Serampore and Calcutta, I set out, with Mr. Wright, for Ranchi. What a welcome there, a veritable ovation3! Tears stood in my eyes as I embraced the selfless teachers who had kept the banner of the school flying during my fifteen years' absence. The bright faces and happy smiles of the residential69 and day students were ample testimony70 to the worth of their many-sided school and yoga training.
Yet, alas71! the Ranchi institution was in dire72 financial difficulties. Sir Manindra Chandra Nundy, the old Maharaja whose Kasimbazar Palace had been converted into the central school building, and who had made many princely donations was now dead. Many free, benevolent73 features of the school were now seriously endangered for lack of sufficient public support.
I had not spent years in America without learning some of its practical wisdom, its undaunted spirit before obstacles. For one week I remained in Ranchi, wrestling with critical problems. Then came interviews in Calcutta with prominent leaders and educators, a long talk with the young Maharaja of Kasimbazar, a financial appeal to my father, and lo! the shaky foundations of Ranchi began to be righted. Many donations including one huge check arrived in the nick of time from my American students.
Within a few months after my arrival in India, I had the joy of seeing the Ranchi school legally incorporated. My lifelong dream of a permanently74 endowed yoga educational center stood fulfilled. That vision had guided me in the humble beginnings in 1917 with a group of seven boys.
In the decade since 1935, Ranchi has enlarged its scope far beyond the boys' school. Widespread humanitarian75 activities are now carried on there in the Shyama Charan Lahiri Mahasaya Mission.
The school, or Yogoda Sat-Sanga Brahmacharya Vidyalaya, conducts outdoor classes in grammar and high school subjects. The residential students and day scholars also receive vocational training of some kind. The boys themselves regulate most of their activities through autonomous76 committees. Very early in my career as an educator I discovered that boys who impishly delight in outwitting a teacher will cheerfully accept disciplinary rules that are set by their fellow students. Never a model pupil myself, I had a ready sympathy for all boyish pranks77 and problems.
Sports and games are encouraged; the fields resound78 with hockey and football practice. Ranchi students often win the cup at competitive events. The outdoor gymnasium is known far and wide. Muscle recharging through will power is the Yogoda feature: mental direction of life energy to any part of the body. The boys are also taught asanas (postures), sword and lathi (stick) play, and jujitsu. The Yogoda Health Exhibitions at the Ranchi Vidyalaya have been attended by thousands.
Instruction in primary subjects is given in Hindi to the Kols, Santals, and Mundas, aboriginal79 tribes of the province. Classes for girls only have been organized in near-by villages.
The unique feature at Ranchi is the initiation80 into Kriya Yoga. The boys daily practice their spiritual exercises, engage in Gita chanting, and are taught by precept81 and example the virtues82 of simplicity83, self-sacrifice, honor, and truth. Evil is pointed84 out to them as being that which produces misery85; good as those actions which result in true happiness. Evil may be compared to poisoned honey, tempting86 but laden87 with death.
Overcoming restlessness of body and mind by concentration techniques has achieved astonishing results: it is no novelty at Ranchi to see an appealing little figure, aged nine or ten years, sitting for an hour or more in unbroken poise, the unwinking gaze directed to the spiritual eye. Often the picture of these Ranchi students has returned to my mind, as I observed collegians over the world who are hardly able to sit still through one class period. 40-4
Ranchi lies 2000 feet above sea level; the climate is mild and equable. The twenty-five acre site, by a large bathing pond, includes one of the finest orchards88 in India-five hundred fruit trees-mango, guava, litchi, jackfruit, date. The boys grow their own vegetables, and spin at their charkas.
A guest house is hospitably90 open for Western visitors. The Ranchi library contains numerous magazines, and about a thousand volumes in English and Bengali, donations from the West and the East. There is a collection of the scriptures92 of the world. A well-classified museum displays archeological, geological, and anthropological93 exhibits; trophies94, to a great extent, of my wanderings over the Lord's varied95 earth.
The charitable hospital and dispensary of the Lahiri Mahasaya Mission, with many outdoor branches in distant villages, have already ministered to 150,000 of India's poor. The Ranchi students are trained in first aid, and have given praiseworthy service to their province at tragic96 times of flood or famine.
In the orchard89 stands a Shiva temple, with a statue of the blessed master, Lahiri Mahasaya. Daily prayers and scripture91 classes are held in the garden under the mango bowers97.
Branch high schools, with the residential and yoga features of Ranchi, have been opened and are now flourishing. These are the Yogoda Sat- Sanga Vidyapith (School) for Boys, at Lakshmanpur in Bihar; and the Yogoda Sat-Sanga High School and hermitage at Ejmalichak in Midnapore.
A stately Yogoda Math was dedicated98 in 1939 at Dakshineswar, directly on the Ganges. Only a few miles north of Calcutta, the new hermitage affords a haven99 of peace for city dwellers100. Suitable accommodations are available for Western guests, and particularly for those seekers who are intensely dedicating their lives to spiritual realization101. The activities of the Yogoda Math include a fortnightly mailing of Self- Realization Fellowship teachings to students in various parts of India.
It is needless to say that all these educational and humanitarian activities have required the self-sacrificing service and devotion of many teachers and workers. I do not list their names here, because they are so numerous; but in my heart each one has a lustrous102 niche103. Inspired by the ideals of Lahiri Mahasaya, these teachers have abandoned promising104 worldly goals to serve humbly105, to give greatly.
Mr. Wright formed many fast friendships with Ranchi boys; clad in a simple dhoti, he lived for awhile among them. At Ranchi, Calcutta, Serampore, everywhere he went, my secretary, who has a vivid gift of description, hauled out his travel diary to record his adventures. One evening I asked him a question.
"Dick, what is your impression of India?"
"Peace," he said thoughtfully. "The racial aura is peace."
40-1: We broke our journey in Central Provinces, halfway106 across the continent, to see Mahatma Gandhi at Wardha. Those days are described in chapter 44.
40-2: Prafulla was the lad who had been present with Master when a cobra approached (see page 116).
40-3: Literally107, "holy name," a word of greeting among Hindus, accompanied by palm-folded hands lifted from the heart to the forehead in salutation. A pronam in India takes the place of the Western greeting by handshaking.
40-4: Mental training through certain concentration techniques has produced in each Indian generation men of prodigious108 memory. Sir T. Vijayaraghavachari, in the Hindustan Times, has described the tests put to the modern professional "memory men" of Madras. "These men," he wrote, "were unusually learned in Sanskrit literature. Seated in the midst of a large audience, they were equal to the tests that several members of the audience simultaneously109 put them to. The test would be like this: one person would start ringing a bell, the number of rings having to be counted by the 'memory man.' A second person would dictate110 from a paper a long exercise in arithmetic, involving addition, subtraction111, multiplication112, and division. A third would go on reciting from the Ramayana or the Mahabharata a long series of poems, which had to be reproduced; a fourth would set problems in versification which required the composition of verses in proper meter on a given subject, each line to end in a specified113 word, a fifth man would carry on with a sixth a theological disputation, the exact language of which had to be quoted in the precise order in which the disputants conducted it, and a seventh man was all the while turning a wheel, the number of revolutions of which had to be counted. The memory expert had simultaneously to do all these feats114 purely115 by mental processes, as he was allowed no paper and pencil. The strain on the faculties116 must have been terrific. Ordinarily men in unconscious envy are apt to depreciate117 such efforts by affecting to believe that they involve only the exercise of the lower functionings of the brain. It is not, however, a pure question of memory. The greater factor is the immense concentration of mind."
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inhaling
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| v.吸入( inhale的现在分词 ) | |
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suite
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| n.一套(家具)；套房；随从人员 | |
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ovation
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| n.欢呼，热烈欢迎，热烈鼓掌 | |
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spacious
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| adj.广阔的，宽敞的 | |
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consigning
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| v.把…置于（令人不快的境地）( consign的现在分词 )；把…托付给；把…托人代售；丟弃 | |
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Ford
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| n.浅滩，水浅可涉处；v.涉水，涉过 | |
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eastward
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| adv.向东；adj.向东的；n.东方，东部 | |
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automobiles
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| n.汽车( automobile的名词复数 ) | |
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joyous
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| adj.充满快乐的；令人高兴的 | |
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aged
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| adj.年老的，陈年的 | |
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braced
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| adj.拉牢的v.支住( brace的过去式和过去分词 )；撑牢；使自己站稳；振作起来 | |
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vividly
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| adv.清楚地，鲜明地，生动地 | |
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anticipations
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| 预期( anticipation的名词复数 )； 预测； （信托财产收益的）预支； 预期的事物 | |
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patio
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| n.庭院，平台 | |
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quaint
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| adj.古雅的，离奇有趣的，奇怪的 | |
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jutting
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| v.（使）突出( jut的现在分词 )；伸出；（从…）突出；高出 | |
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pervasive
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| adj.普遍的；遍布的，(到处)弥漫的；渗透性的 | |
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solitude
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| n. 孤独; 独居,荒僻之地,幽静的地方 | |
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humility
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| n.谦逊，谦恭 | |
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myriads
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| n.无数，极大数量( myriad的名词复数 ) | |
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standing
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| n.持续，地位；adj.永久的，不动的，直立的，不流动的 | |
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sage
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| n.圣人，哲人；adj.贤明的，明智的 | |
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swelled
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sublime
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| adj.崇高的，伟大的；极度的，不顾后果的 | |
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blurred
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gratitude
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| adj.感激，感谢 | |
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touching
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| adj.动人的，使人感伤的 | |
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humble
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| adj.谦卑的，恭顺的；地位低下的；v.降低，贬低 | |
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obeisance
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| n.鞠躬，敬礼 | |
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bosom
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| n.胸，胸部；胸怀；内心；adj.亲密的 | |
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vibration
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| n.颤动，振动；摆动 | |
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eluded
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| v.（尤指机敏地）避开( elude的过去式和过去分词 )；逃避；躲避；使达不到 | |
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calloused
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| adj.粗糙的，粗硬的，起老茧的v.（使）硬结，（使）起茧( callous的过去式和过去分词 )；（使）冷酷无情 | |
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blessing
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mattress
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penetrate
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decided
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| adj.决定了的，坚决的；明显的，明确的 | |
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reverently
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| adv.虔诚地 | |
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noted
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| adj.著名的，知名的 | |
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athletic
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| adj.擅长运动的，强健的；活跃的，体格健壮的 | |
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stature
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| n.（高度）水平，（高度）境界，身高，身材 | |
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poise
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| vt./vi. 平衡，保持平衡；n.泰然自若，自信 | |
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majestic
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| adj.雄伟的，壮丽的，庄严的，威严的，崇高的 | |
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countenance
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| n.脸色，面容；面部表情；vt.支持，赞同 | |
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homely
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| adj.家常的，简朴的；不漂亮的 | |
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flipping
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| 讨厌之极的 | |
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streaks
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| n.（与周围有所不同的）条纹( streak的名词复数 )；（通常指不好的）特征（倾向）；（不断经历成功或失败的）一段时期v.快速移动( streak的第三人称单数 )；使布满条纹 | |
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scant
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| adj.不充分的，不足的；v.减缩，限制，忽略 | |
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jovial
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| adj.快乐的，好交际的 | |
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dignified
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| a.可敬的，高贵的 | |
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erect
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| n./v.树立，建立，使竖立；adj.直立的，垂直的 | |
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posture
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| n.姿势，姿态，心态，态度；v.作出某种姿势 | |
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chamber
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| n.房间，寝室；会议厅；议院；会所 | |
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streaked
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| adj.有条斑纹的，不安的v.快速移动( streak的过去式和过去分词 )；使布满条纹 | |
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concurrence
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| n.同意；并发 | |
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emanated
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| v.从…处传出，传出( emanate的过去式和过去分词 )；产生，表现，显示 | |
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fragrance
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| n.芬芳，香味，香气 | |
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coconut
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| n.椰子 | |
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disciple
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| n.信徒，门徒，追随者 | |
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penetrating
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| adj.（声音）响亮的，尖锐的adj.（气味）刺激的adj.（思想）敏锐的，有洞察力的 | |
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twilight
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| n.暮光，黄昏；暮年，晚期，衰落时期 | |
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inquisitive
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| adj.求知欲强的，好奇的，好寻根究底的 | |
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joyful
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| adj.欢乐的，令人欢欣的 | |
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everlasting
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| adj.永恒的，持久的，无止境的 | |
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cane
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| n.手杖，细长的茎，藤条；v.以杖击，以藤编制的 | |
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behold
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| v.看，注视，看到 | |
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monarch
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| n.帝王，君主，最高统治者 | |
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chastisement
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| n.惩罚 | |
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residential
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| adj.提供住宿的；居住的；住宅的 | |
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testimony
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| n.证词；见证，证明 | |
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alas
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| int.唉(表示悲伤、忧愁、恐惧等) | |
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dire
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| adj.可怕的，悲惨的，阴惨的，极端的 | |
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benevolent
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| adj.仁慈的，乐善好施的 | |
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permanently
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| adv.永恒地，永久地，固定不变地 | |
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humanitarian
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| n.人道主义者，博爱者，基督凡人论者 | |
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autonomous
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| adj.自治的；独立的 | |
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pranks
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| n.玩笑，恶作剧( prank的名词复数 ) | |
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resound
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| v.回响 | |
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aboriginal
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| adj.（指动植物）土生的，原产地的，土著的 | |
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initiation
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| n.开始 | |
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precept
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| n.戒律；格言 | |
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virtues
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| 美德( virtue的名词复数 )； 德行； 优点； 长处 | |
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simplicity
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| n.简单，简易；朴素；直率，单纯 | |
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pointed
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| adj.尖的，直截了当的 | |
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misery
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| n.痛苦，苦恼，苦难；悲惨的境遇，贫苦 | |
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tempting
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| a.诱人的, 吸引人的 | |
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laden
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| adj.装满了的；充满了的；负了重担的；苦恼的 | |
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orchards
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| （通常指围起来的）果园( orchard的名词复数 ) | |
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orchard
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| n.果园，果园里的全部果树，(美俚)棒球场 | |
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hospitably
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| 亲切地，招待周到地，善于款待地 | |
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scripture
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| n.经文，圣书，手稿；Scripture:(常用复数)《圣经》，《圣经》中的一段 | |
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scriptures
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| 经文，圣典( scripture的名词复数 )； 经典 | |
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anthropological
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| adj.人类学的 | |
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trophies
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| n.（为竞赛获胜者颁发的）奖品( trophy的名词复数 )；奖杯；（尤指狩猎或战争中获得的）纪念品；（用于比赛或赛跑名称）奖 | |
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varied
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| adj.多样的，多变化的 | |
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tragic
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| adj.悲剧的，悲剧性的，悲惨的 | |
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bowers
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| n.（女子的）卧室( bower的名词复数 )；船首锚；阴凉处；鞠躬的人 | |
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dedicated
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| adj.一心一意的；献身的；热诚的 | |
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haven
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| n.安全的地方，避难所，庇护所 | |
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dwellers
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| n.居民，居住者( dweller的名词复数 ) | |
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realization
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| n.实现；认识到，深刻了解 | |
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lustrous
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| adj.有光泽的；光辉的 | |
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niche
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| n.壁龛；合适的职务(环境、位置等) | |
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promising
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| adj.有希望的，有前途的 | |
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humbly
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| adv. 恭顺地，谦卑地 | |
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halfway
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| adj.中途的，不彻底的，部分的；adv.半路地，在中途，在半途 | |
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literally
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| adv.照字面意义，逐字地；确实 | |
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prodigious
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| adj.惊人的，奇妙的；异常的；巨大的；庞大的 | |
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simultaneously
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| adv.同时发生地，同时进行地 | |
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dictate
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| v.口授；(使)听写；指令，指示，命令 | |
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subtraction
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| n.减法，减去 | |
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112
multiplication
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| n.增加，增多，倍增；增殖，繁殖；乘法 | |
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specified
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| adj.特定的 | |
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114
feats
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| 功绩，伟业，技艺( feat的名词复数 ) | |
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115
purely
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| adv.纯粹地，完全地 | |
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faculties
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| n.能力( faculty的名词复数 )；全体教职员；技巧；院 | |
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depreciate
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| v.降价，贬值，折旧 | |
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