Sri Sarada Devi - The Holy Mother




A Short Biography and Commentary by Swami Aparananda

Whenever a remarkable person commands the universal respect, reverence, and adoration of the religious world, one knows with certainty that it is due to the wonderful manifestation of divine power present in that soul from birth. Such a person, who lives only for the sake of others, is the embodiment of the highest spiritual values and exemplary virtues, manifesting uncompromising love, affection, sympathy, and compassion for all. The continual manifestation at an exalted level of those values and virtues, which are so essential to the upkeep of social and personal life, is not easy. A special power and inspiration is required to maintain and retain in one’s life those higher spiritual qualities. There must be a basic source from which such inspiration springs out, and a proximity to that source in the person who, in presence and action, manifests its power. When people recognize that source, and feel it in their life, they gain appreciation for that ideal, and are drawn to it. This power goes on influencing people’s heart and soul, and it never ends. It takes time, of course, but when a person comes in contact with such a high spiritual soul, a kind of innate belief begins to work in that person’s life in such a way that spiritual help results from turning towards that power.

Sri Sarada Devi is such a high spiritual soul. If we believe that there is a relation between human life and divine life, – between secular life and spiritual life, – and if we accept that a meaningful life is one that seeks higher ideals and goals for humanity, then we would like to know about someone whose own life can offer guidance. Sri Sarada Devi’s life provides the inspiration that helps transcend human perceptions and limitations. An understanding of the meaning of her life will necessarily result in a sense of security –a basic feeling that life has acquired a special goal. There is a special meaning associated to the acquisition of a higher spiritual goal, one which brings a feeling of satisfaction and completeness. Bringing forward this feeling, this overpowering inspiration into one’s own life, is the fundamental service that a spiritual person can give. It is indeed the demonstration of the great power of spirituality.

Sri Sarada Devi was the spiritual consort of Sri Ramakrishna, who was the teacher of Swami Vivekananda and the founder of the monastic order that bears his name. Sri Ramakrishna is considered by many to be the modern prophet of India. Sri Sarada Devi played a key role in continuing the work of this extraordinary religious teacher. As time passes, more and more people from all over the world, from a variety of cultural backgrounds, and from diverse religious traditions, are taking an interest in understanding her, in knowing her, in discovering her supreme moral and spiritual excellence, and in coming in contact with her divine nature.

Sri Sarada Devi was born on December 22nd, 1853, in the remote village of Jayrambati in the district of Bankura in West Bengal, India. She was brought up under the care of her parents Ram Chandra Mukhopadhyaya and Shyamasundari Devi, in the religious atmosphere of the village. Her parents were pious orthodox Brahmins devoted to their traditional religions and social customs. They named her Saradamani Devi, or Sarada in short form.

In course of time, Sarada had a sister and five brothers. She grew up as a gentle and guileless girl, adorned with moral excellence, and an affectionate attitude towards others. Because of Sarada’s loving nature, she often worked as peacemaker with her playmates. Though young, she never withdrew from shared family duties such as helping her mother in the kitchen, picking cotton in the fields, feeding the cattle, and looking after her younger sister and brothers. She obtained elementary education from the village school, which later helped her read religious literature such as the Ramayana and Mahabharata. From a very young age, her main interest in life was to become acquainted with the spiritual culture of India through local religious activities.

In the early stages of her life, Sarada developed a strong compassionate feeling for others. This feeling soon found an opportunity to spring into action. During her early years there was a terrible drought in the region, which brought about widespread scarcity of food grains. Sarada’s parents opened their kitchen to the famine stricken families. It was observed that Sarada was helping in feeding the people in spite of the limitations imposed by her young age.

Days, months, and years passed, when at last the unseen hand of The Providence brought Sarada to Sri Ramakrishna.

Sri Ramakrishna was born on February 18, 1836, in the village of Kamarpukur, in the district of Hooghly, West Bengal, a place three miles from Jayrambati. Sri Ramakrishna was known to have experienced states of God-intoxication from his young days. At the age of seventeen he went to Calcutta with his eldest brother Ramkumar. Destiny brought Sri Ramakrishna to the garden-temple of Dakshineshwar, a place five miles North of Calcutta where he became a priest serving the Goddess Kali, the blissful Mother of the universe. During that time, through prayer and meditation, Sri Ramakrishna became completely absorbed in the thought of God-consciousness, as he became indifferent to food, sleep, and other physical requirements.

According to Indian custom, Sri Ramakrishna’s family arranged his wedding to Sarada, although at that time she was only five or seven years old, and Sri Ramakrishna was twenty-three. Sri Ramakrishna, who would always depend for everything on the Divine agency, understood that the event was predestined to take place, so he agreed to it. Soon after the wedding ceremony, he returned to the Kali Temple at Dakshineshwar, where he continued to live a God-intoxicated life. Eight years passed in this way.

Sri Ramakrishna then visited Kamarpukur to fulfill his responsibilities towards his young wife, Sarada. He proceeded to teach her on all matters, spiritual and secular. He emphasized the basic needs of spiritual disciplines, such as the practice of non-attachment, self-mastery, meditation, and prayer. He told her how to take care of her duties of householder, how to serve guests, show respect for elders, discharge worldly duties in an unselfish spirit, and even kindle a lamp, travel in a boat and ride in a railway train. He also taught her that one should adjust properly and intelligently to time, place and circumstance, and behave with respect for all people, a lesson that she always followed to the letter. Later in her life, Sri Sarada Devi told of how this initial guidance laid the foundation for her future life. Whenever she recalled those days with Sri Ramakrishna, she would be filled with joy. In her own words, “at that time, I always felt as if a jar brimful of bliss was set in my heart. It is not possible to describe the fullness of that joy.”

Sri Ramakrishna was quite aware of Sarada’s divine nature, and her mission in the world. He would remind her again and again of her future work, and that she should prepare for the great mission of her life. After this time of initial training, Sri Ramakrishna returned to the Kali Temple. Four years passed. Sri Sarada Devi went to the Dakshineshwar temple to meet Sri Ramakrishna. That was the most important event of her life. She acted as a true disciple of Sri Ramakrishna, and lived a nun’s life. During that time, Sri Ramakrishna taught her abstruse spiritual truths and multiple spiritual disciplines. He trained her to realize those truths in her own life.

Sri Ramakrishna and Sri Sarada Devi lived an unprecedented life in the religious history of the world. At that time Sri Sarada Devi was almost eighteen years of age. The true nature of their relationship and kinship was beyond the grasp of ordinary minds. By observing her behavior, Sri Ramakrishna was convinced that her relationship and attitude toward him were firmly based on a divine spiritual plane. He did not arrive at that conclusion in one day, but as a result of their constant and close association with her. As they shared their lives, day and night, there was only the divine spirit working in them. No other thought, other than that of the divine presence arose in their minds. Such a continued divine relationship between two souls of opposite gender is unique in religious records, and a source of inspiration for generations to come.

A remarkable dialogue occurred during those early days. Upon her arrival, Sri Ramakrishna asked, “Do you want to drag me down to the mundane life, as I see you are here?” “Not at all” was the immediate reply from Sri Sarada Devi. And without a moment’s hesitation, “On the contrary, I am here to help you realize your spiritual ideal. Why should I get you down to the worldly life?”

Sri Ramakrishna recognized in Sri Sarada Devi the Divine Energy (Shakti) usually known as Divine Mother in Hinduism. This Divine Energy was manifested in and through Sri Sarada Devi for the welfare of the world. In Hinduism there is a Divine Mother that represents this Great Spiritual Power, a conscious and living power that acts in diverse ways, even taking human form. Sri Ramakrishna believed that Sri Sarada Devi represented this very power.

Hinduism advocates the worship of God in a variety of ways, the motherhood of God being its most distinct feature. The fact is that the Ultimate Truth (Brahman) is beyond the grasp of human mind or human intelligence, being nameless, formless, attributeless, and unattached. From the highest standpoint of the Ultimate Truth, there is no creation, preservation, or dissolution. The phenomenal world or relative existence is the outcome of Brahman’s Shakti or Divine Power, the inscrutable creative power. This Power (Shakti) and the Ultimate Truth (Brahman) are as inseparable as fire and its power to burn, a gem and its luster, or a word and its meaning. All animate and inanimate objects are sprung out from one source – the Universal Energy (Shakti). In Hinduism this Power is known as Divine Mother, a living self-luminous power. This Divine Mother has many divine forms and aspects. God-incarnations (Avataras) are the special manifestations of this power.

This Shakti is manifest in the universe. The operation of the world phenomena is founded upon a set of natural laws and universal moral principles. Those laws and principles are the first manifestation of the divine power. It is in that sense that all created beings are the children of Divine Mother. Yet as children we suffer because of many reasons by which disharmony befalls the world. The world has been anxiously waiting to find relief from pain, suffering, miseries, torture, tyranny, delusion, insecurity, worries, anxieties, and so forth. In the ancient Hindu texts known as the Puranas, such suffering and expectation is described as the constant fight between two forces – evil forces and good forces. The former represented by demons that incarnate all forms of human weakness, the latter by gods that incarnate the higher virtues. Individuals, societies, nations, and even the universal life are subject and affected by the influence of those forces. In the Hindu texts, it is only through the guidance of the Great Spiritual Power (Maha-Shakti) that peace is re-established, bringing joy, assurance, and happiness in life to all people.

Divine Mother must thus act to bring back harmony in life. At the cosmic level this action results in the staying power of natural laws and moral principles. In the personal realm it results in the ability of a person to acquire harmony within and without, which results in inner knowledge. By practicing various forms of spiritual courses, divine knowledge and divine powers can be aroused in life. The methods of rousing divine energy within are known as yogas. To bring joy, happiness, prosperity, and spiritual knowledge to every life, Divine Mother is the person to act.

Sri Ramakrishna knew that Sri Sarada Devi was the manifestation of the Divine Mother and he felt that the time was ripe to fully awaken the divinity in her. He arranged for a special worship of the Divine Mother, which was accomplished by performing the worship of Sri Sarada Devi as Her living manifestation sitting before him and accepting his worship and offerings. The simple girl, born and brought up in a far away village, was transformed into a veritable goddess and became at the same time conscious of that fact. According to Sri Ramakrishna, the worship of God as the Divine Mother represents the final stage in spiritual life.

One day, Sri Sarada Devi asked Sri Ramakrishna, “How do you look upon me?” The reply came from him, “The same Divine Mother who is in the temple, the same mother who gave birth to this body and is now living in the nahabat (the music room next to his room), that same mother is serving me. Truly I always see you as a form of the blissful Divine Mother.”

At the Dakshineshwar temple-garden Sri Sarada Devi’s life became a busy life. She dedicated the totality of her life to attending to the needs of Sri Ramakrishna and his devotees, male and female, young and old. Besides this, her routine included daily worship, meditation, and prayer, and counting her beads (repeating the name of God or a sacred phrase – mantra – while passing the beads of a rosary – mala) a hundred thousand times. She did not forget her own mother and relatives in her home village. She often visited them covering the sixty-mile distance on foot.

During one of her trips to Dakshineshwar from Jayrambati she had an encounter with a highwayman and his wife. On that occasion, she showed a wonderful presence of mind. Sri Sarada Devi’s utter simplicity, straightforwardness, and gentle words completely won the heart of the robber and his wife, who at once adopted her as their daughter. Later, this couple visited Sri Ramakrishna at Dakshineshwar several times with suitable gifts, and Sri Ramakrishna treated them kindly as if they were his own in-laws.

As an earthly mother feels the urge of motherhood and the need to nurse, to look after and to protect her children, likewise, the Divine Mother feels that urge at the cosmic level. This divine motherhood is a special manifestation of the divine – an experience of universalism – which satisfies that urge through the children of the spirit. All created beings are her children. Through her unceasing activities while she was at Dakshineshwar with Sri Ramakrishna, Sri Sarada Devi’s hidden motherhood gradually began to express itself in her outer activities. Thus she became mother to innumerable children.

It was noticed that Sri Sarada Devi asserted her motherly privilege all the time, and would not allow anyone, even Sri Ramakrishna, to interfere with the exercise of her motherly prerogatives. When anyone would address her as “Mother” she immediately forgot all his or her faults and shortcomings. Thus Amzad, a Muslim man, found an equal reception with her, as did Swami Saradananda, a direct disciple of Sri Ramakrishna and General Secretary of the Ramakrishna Order.

Sri Ramakrishna gave up his mortal body (maha-samadhi) on the 16th of August 1886. Sri Sarada Devi had to take the responsibility of the devotees and disciples of Sri Ramakrishna, and later on the religious organization named the Ramakrishna Order, a powerful movement set in motion by Sri Ramakrishna himself. Through Sri Ramakrishna’s young disciples, (the foremost among them being Swami Vivekananda), she had to give others courage and peace in moments of despair. From this time on, it was appropriate to refer to Sri Sarada Devi as Holy Mother, the name by which she is now cherished by her disciples and by Sri Ramakrishna’s devotees.

Holy mother visited many pilgrim centers in India after the passing away of Sri Ramakrishna. In one of the temples she fervently prayed that she might never see other people’s blemishes. Later in her life she was approached with a request to reprimand a person for his faults. “I cannot simply do it” she remonstrated firmly. “I cannot see other’s faults. I am simply not that way. There are enough people always ready to criticize others. The world will not come to an end if I refrain.”

Sri Ramakrishna instructed Sri Sarada Devi to care for people by fulfilling their spiritual needs through the awakening of divine consciousness. Such a mission can only be fulfilled by a few souls who are at par with the universal spiritual power, a permanent state of divine consciousness. Souls of that caliber infuse into society the power to awaken spiritual consciousness: a power that can remain latent for future generations who benefit from its release. This creates a continuous effect, which is working for the welfare of the world, and is never ending. Sri Sarada Devi put in motion one such spiritual avalanche.

The Holy mother did this by maintaining a loving and sympathetic attitude towards all people. Beginning in 1887, until she gave up her mortal body on Tuesday, July 21st 1920, she carried out her spiritual ministry, bringing joy, assurance, happiness and relief to the suffering people, and setting an ideal example for future generations to follow. People will discover the meaning of life through her legacy.

Sri Ramakrishna respected Sri Sarada Devi for her intelligence and wisdom. The great disciples of Sri Ramakrishna, such as Swami Vivekananda and others, would always consult her before taking up any new projects and seek her blessings.

One key event took place in 1901. Swami Vivekananda introduced the worship of Divine Mother in the form of Mother Durga (a Hindu Goddess) at the newly established Belur Monastery. Holy mother sanctioned the function with her attendance. Such forms of adoration help spiritual seekers bring forward the spiritual ideal into daily life and develop faith and love for the divine.

Born and brought up in an orthodox Brahmin family, Holy Mother was very bashful and would hesitate to talk with others outside the circle of a few women devotees and the immediate family members. She would also be unwilling to stay in other people’s home. But an elderly lady, devotee of Sri Ramakrishna at Kamarpukur, much respected for her wisdom, advised Holy Mother that Sri Ramakrishna devotees were like her own children and that she should not hesitate to accept their invitation. Thus, she opened up herself to the world. Gradually, her conviction became clear beyond the shadow of doubt, that the purpose of Sri Ramakrishna’s advent was to show humanity the spiritual meaningfulness of life and the way to reach the goal of spiritual liberation, and that she had a significant part to play in that divine dispensation.

Thus, when Swami Vivekananda before going to Chicago had doubts about his mission in the Western world, he sought the blessings of Holy Mother by writing her a message from South India. Holy mother was very glad to receive the letter from the beloved disciple of Sri Ramakrishna, and sent him word that it was Sri Ramakrishna’s divine mission that he would advance in the West. Swami Vivekananda was greatly relieved once he received the response.

For a while, after Sri Ramakrishna’s passing away Holy Mother stayed in the village of Kamarpukur, the birthplace of Sri Ramakrishna. Later on she lived in her own village home of Jayrambati, going to Calcutta from time to time. She carried out unceasing activity wherever she went, whether in Calcutta or Jayrambati. She performed all the duties of life such as talking to relatives, looking after devotees, helping the needy and the sick, and instructing spiritual seekers. While performing her duties, she manifested tremendous power of self-control, keeping her great spiritual power within the bounds of her even greater modesty.

Undoubtedly Holy Mother provides an ideal for people to follow in this age. No one can claim total freedom from the problems of life. They affect all people living in the world. The issue is not whether life’s problems will be present in our lives, but how to keep calmness and an attitude of service in every day life and in the face of adverse factors. Of all the forces that work in human life, patience is a great power. A great part of today’s life is lost to impatience – impatience with ourselves, and impatience with others. Patience and practice of self-control have a tremendous impact on our reactions, which are the root of so many evils in life. Holy mother exemplified the enormous power of patience in day-to-day life affairs. She lived with several mentally disturbed relatives who were demanding and selfish. Yet she maintained calmness and a spirit of service. As a result, she had the mastery over the situation. She practiced self-control, no reaction, no anger, no hatred, no jealousy, and no greediness. Her life is the ideal for everybody, and for society at large.

Holy mother was an extraordinary teacher – a teacher that not only kindled the spiritual power of the disciples, but who also continued to help them until they attained liberation. She won their heart through her affectionate and loving nature. No one could escape her love and affection.

During the last part of her life, when she was physically ill and weak, and had to spend a great part of her time in bed, she still would keep awake late into the night, praying and repeating God’s name for the welfare of others.

Her final word to a bewildered, afflicted, and heart-torn world came to us five days before her death. To a weeping woman devotee she said, “Let me tell you something. If you want peace of mind, do not look into other’s faults. Rather, look into your own. No one is a stranger, my child. The whole world is your own.” And here are her words of reassurance. “ I am the mother of the wicked, I am the mother of the virtuous. Whenever you are in distress, just say to yourself, ‘I have a mother’.”

http://vedantaberkeley.org/holymother.htm

Location: New Delhi

O Mother, I throw myself on Thy mercy;
I take shel­ter at Thy Hal­lowed Feet.
I do not want bod­ily com­forts;
I do not crave name and fame;
I do not seek the eight occult pow­ers.
Be gra­cious and grant that I may have pure love for Thee,
A love unsmit­ten by desire, untainted by any self­ish ends—
A love craved by the devo­tee for the sake of love alone.
And grant me the favour, O Mother,
That I may not be deluded by Thy world-bewitching maya,
That I may never be attached to the world,
To ‘lust and gold’, con­jured up by Thy inscrutable maya!
O Mother, there is no one but Thee whom I may call my own.
Mother, I do not know how to wor­ship;
I am with­out aus­ter­ity;
I have nei­ther devo­tion nor knowl­edge.
Be gra­cious, Mother, and out of Thy infi­nite mercy,
Grant me love for Thy Lotus Feet.

From The Gospel of Sri Rama­kri­shna, p 731.

http://vedantadc.org/sri-ramakrishna%E2%80%99s-prayer

This is the hymn to Sri Sarada Devi, the Holy Mother, writ­ten by Swami Abhedananda. It sung at many cen­ters of the Rama­kri­shna Order, as the fourth hymn of the evening prayer.


प्रकृतिं परमामभयां वरदां नररूपधरां जनतापहराम्।
शरणागतसेवकतोषकरीं प्रणमामि परां जननीं जगताम्॥
गुणहीनसुतानपराधयुतान् कृपयाद्य समुद्धर मोहगतान्।
तरणीं भवसागरपारकरीं प्रणमामि परां जननीं जगताम्॥
विषयं कुसुमं परिहृत्य सदा चरणाम्बुरुहामृतशान्तिसुधाम्।
पिब भृङ्गमनो भवरोगहरां प्रणमामि परां जननीं जगताम्॥
कृपां कुरु महादेवि सुतेषु प्रणतेषु च।
चरणाश्रयदानेन कृपामयि नमोऽस्तु ते॥
लज्जापटावृते नित्यं सारदे ज्ञानदायिके।
पापेभ्यो नः सदा रक्ष कृपामयि नमोऽस्तु ते॥
रामकृष्णगतप्राणां तन्नामश्रवणप्रियाम्।
तद्भावरञ्जिताकारां प्रणमामि मुहुर्मुहुः॥
पवित्रं चरितं यस्याः पवित्रं हीवनं तथा।
पवित्रतास्वरूपिण्यै तस्यै कुर्मो नमो नमः॥
देवीं प्रसन्नां प्रणतार्तिहन्त्रीं योगीन्द्रपूज्यां युगधर्मपात्रीम्।
तां सारदां भक्तिविज्ञानदात्रीं दयास्वरूपां प्रणमामि नित्यम्॥
स्नेहेन बध्नासि मनोऽस्मदीयं दोषानशेषान् सगुणीकरोषि।
अहेतुना नो दयसे सदोषान् स्वाङ्के गृहीत्वा यदिदं विचित्रम्॥
प्रसीद मातर्विनयेन याचे नित्यं भव स्नेहवती सुतेषु।
प्रेमैकबिन्दुं चिरदग्धचित्ते विषिञ्च चित्तं कुरु नः सुशान्तम्॥
जननीं सारदां देवीं रामकृष्णं जगद्गुरुम्।
पादपद्मे तयोः श्रित्वा प्रणमामि मुहुर्मुहुः॥
prakṛtiṁ paramāmab­hayāṁ varadāṁ
nararū­pad­harāṁ janatā­pa­harām |
śaraṇāgatasevakatoṣakarīṁ
praṇamāmi parāṁ jananīṁ jagatām ||
guṇahīnasutānaparādhayutān
kṛpayādya samud­dhara moha­gatān |
taraṇīṁ bhavasā­gara­pārakarīṁ
praṇamāmi parāṁ jananīṁ jagatām ||
viṣayaṁ kusumaṁ parihṛtya sadā
caraṇāmburuhāmṛtaśāntisudhām|
piba bhṛṅgamano bhavaro­ga­harāṁ
praṇamāmi parāṁ jananīṁ jagatām ||
kṛpāṁ kuru mahādevi suteṣu praṇateṣu ca |
caraṇāśrayadānena kṛpāmayi namo’stu te ||
lajjāpaṭāvṛte nityaṁ sārade jñā­nadāyike |
pāpeb­hyo naḥ sadā rakṣa kṛpāmayi namo’stu te ||
rāmakṛṣṇagataprāṇāṁ tannāmaśravaṇapriyām |
tadb­hā­varañjitākārāṁ praṇamāmi muhur­muhuḥ ||
pavi­traṁ caritaṁ yasyāḥ pavi­traṁ jīvanaṁ tathā |
pavitratāsvarūpiṇyai tasyai kurmo namo namaḥ ||
devīṁ prasannāṁ praṇatārtihantrīṁ
yogīn­drapūjyāṁ yugad­harmapātrīm |
tāṁ sāradāṁ bhak­tivi­jñā­nadātrīṁ
dayās­varūpāṁ praṇamāmi nityam ||
sne­hena badhnāsi mano’smadīyaṁ
doṣānaśeṣān saguṇīkaroṣi |
ahetunā no dayase sadoṣān
svāṅke gṛhītvā yadidaṁ vic­itram ||
prasīda mātarv­inayena yāce
nityaṁ bhava sne­ha­vatī suteṣu |
pre­maik­abinduṁ ciradagdhacitte
viṣiñca cittaṁ kuru naḥ suśān­tam ||
jananīṁ sāradāṁ devīṁ rāmakṛṣṇaṁ jagadgu­rum |
pāda­padme tayoḥ śritvā praṇamāmi muhurmuhuḥ ||

Trans­la­tion
To the Divine Shakti embod­ied in human form, the giver of boons and dis­peller of fear, who quenches the fire of mis­ery and fills with joy the hearts of those who take refuge in Her; to Thee my salu­ta­tions, O Supreme Being, O Mother of the worlds!

Redeem Thy chil­dren, bestow­ing Thy mercy, full of faults, deluded, and with­out merit as we are! A ver­i­ta­ble ship fer­ry­ing us across the ocean of Sam­sara art Thou;
To Thee my salu­ta­tions, O Supreme Being, O Mother of the worlds!

Aban­don­ing the flow­ers of worldly enjoy­ment, always drink, O hon­ey­bee of my mind, the nec­tar of eter­nal peace at the lotus of Mother’s feet—the sure panacea for the dis­ease of world­li­ness. To Thee my salu­ta­tions, O Supreme Being, O Mother of the worlds!

Bestow Thy grace, O great Divin­ity, on us Thy chil­dren, bow­ing in pros­tra­tion before Thee, and grant us shel­ter at Thy feet, O Com­pas­sion­ate One. To Thee our salutations!

Though ever cov­ered with the veil of mod­esty, Thou, O Mother Sarada, art really the Power that bestows spir­i­tual illu­mi­na­tion on human beings. Pro­tect us from sins ever­more, O grace embod­ied! To Thee our salutations!

To Her whose life is fused into one with Ramakrishna’s, whose delight con­sists in absorp­tion in thought and talk of His glory, whose per­son­al­ity is soaked and suf­fused with His spirit; to Her our salutations!

To Her whose nature is sanc­tity, to Her whose life is sanc­tity, to Her who is the very embod­i­ment of sanc­tity; to Her I bow down, again and again!

To the gra­cious Mother Sarada, the embod­i­ment of mercy and the granter of devo­tion and knowl­edge, to Her who is wor­shipped by the chief of yogis, to Her who (with Sri Rama­kri­shna) has given a new rev­e­la­tion for the present age, and who assuages the mis­eries of devo­tees tak­ing refuge at Her feet; to her do I ever bow down in worship.

Bind­ing our mind to Thee with the bonds of Thy love, Thou does trans­mute our very vices into virtues. Com­pas­sion­ate as Thou art with­out any con­sid­er­a­tion of merit, Thou dost, lo! Take even unwor­thy ones into Thy lap!

Mother, be pro­pi­tious and grant what I in humil­ity beseech. May Thou be ever affec­tion­ate to us, Thy chil­dren; and cast­ing even a drop of Thy love on our long-parched heart, ren­der it cool and peaceful.

Tak­ing shel­ter at the lotus feet of the Mother, Sarada Devi, and Rama­kri­shna, the teacher of the world, I salute them again and again.

Location: New Delhi