- Crying for Holy Mother
- Dryness in Spiritual Life
- Sri Ramakrishna is Omniscient
- Householder’s Duties and Debts
- Manmatha
- “Why Don’t You Surrender to God?”
- Yogin-Ma’s Experience of Samadhi
- Doubting Divinity of Holy Mother
Yogin-Ma (1851-1924)—Yogindramohini Biswas. Called “Yogin” or “Daughter Yogen” by Holy Mother. Born on 16.1.1851 at paternal home (59-B, Baghbazar Street, Calcutta 3), only daughter of Dr. Prasanna Kumar Mitra by his second wife. Married to Ambika Charan Biswas, zamindar of Khardah, whose dissolute lifestyle after the birth of their only child Sarat Kumari (Ganu) drove Yogin-Ma to seek shelter in paternal home. First saw the Master (1882/83) at the residence of Balaram Basu, uncle-in-law, eventually being blessed by the compassion and sacred company of the Master and the Holy Mother. Referred to as “Ganu’s mother” in the Gospel when recording the account of the Master’s visiting her house on 28.7.1885 (The Gospel of Sri Ramakrishna, p. 824). Had taken her husband, daughter and son-in-law, Yogendralal Mitra, to the Master but the latter failed to appreciate the Master’s greatness. Her husband died from dog-bite after a few visits to Dakshineswar. After Ganu’s death (1910) her three sons were brought up in Holy Mother’s household at Udbodhan under the care of Swami Saradananda. The elder two were successful in life, the youngest opted for monastic life (Swami Nirlepananda). Doubts regarding the Holy Mother’s divine nature assailed Yogin-Ma on account of her involvement with domestic matters but the Master allayed her doubts in a vision by comparing her to the Ganga that retains its purity despite the presence of impurities in its water. Had received the shakti-mantra from her family guru but had a vision of the Master while meditating and recognized him as her Ishta. As desired by him worshipped the child Gopala. Went on pilgrimages and at the time of the Master’s demise was engaged in spiritual practises at Vrindavan. Desisted from further austerities by the Master’s will. Consummated tantric practises under the guidance of Ishwarchandra Chakravarty (1900) and received vedic-sannyasa from Swami Saradananda.
One of Holy Mother’s closest associates, along with Golap-Ma, her constant companion after the passing of the Master. Ran Mother’s household at Baghbazar, served as her confidante. Performed the “Panchatapa” with her at Nilambar Mukherjee’s garden-house. She and Golap-Ma termed by Holy Mother her “Jaya and Vijaya” (the two companions of Durga). Revered in the Order for her rare spirituality and proximity to Holy Mother. Member of Mother’s household at Baghbazar, died there on 4.6.1924.
Excerpts from ‘Ramakrishna as We Saw Him’ —
One day the Master told me: “Look, your Chosen Deity is in this place [pointing to his body]. If you think of me, that will bring recollectedness of your Chosen Deity.” Now, whenever I sit for meditation, I feel the Master’s presence.
He also taught me how to practise japa, showing how the four fingers of the right hand must be kept tightly together. “The result of japa goes away,” said the Master, “if there is any gap between the fingers.” Another time he told me, “In this Kaliyuga a Gopala mantra [a name of baby Krishna] or a Kali mantra produces quick results.”
Several times I noticed that whenever a question arose in my mind, someone else would ask the Master the same question. Thus, in answering that person’s question, the Master would remove the doubts in my mind also. He was all-knowing.
One day I asked him, “What will happen to us?”
“What more do you want?” he replied. “You have seen me, fed me, and served me. What else do you need? Don’t worry. The thousand-petalled lotus of your seventh plane [i.e., the sahasrara] will bloom at the time of your death.” He further said: “At my devotees’ last moments, I shall have to appear before them. Otherwise, how will they get liberation?”
Yogin-ma had been initiated into a Devi mantra (a name of the Divine Mother) by her husband’s family guru, and she used to repeat it twice daily. When Sri Ramakrishna heard about it he confirmed her mantra and told her to continue repeating it. Then he said to her: ”Look, your Chosen Deity is in this place [pointing to his body]. If you think of me, that will bring recollectedness of your Chosen Deity.” Later, whenever Yogin-ma sat for meditation, she would feel the Master’s presence. Sri Ramakrishna also taught her how to practise japa, showing how the four fingers of the right hand must be kept tightly together. “The result of japa goes away,” said the Master, “if there is any gap between the fingers.” Another time he said, “In this Kali yuga a Gopala mantra [a name of baby Krishna] or a Kali mantra produces quick results.”
Once Yogin-ma asked the Master, “What will happen to us?” “What more do you want?” replied Sri Ramakrishna. “You have seen me, fed me, and served me. What else do you need? Don’t worry. The thousand petalled lotus of your seventh plane [sahasrara] will bloom at the time of your death.” He further said, “At the devotees’ last moment I shall have to appear before them. Otherwise, how will they get liberation?”
After spending a few months with the Holy Mother in Vrindaban, Yogin-ma returned to Calcutta to look after her aged mother. In her room, which had been sanctified by Sri Ramakrishna, she installed a shrine with an image of baby Krishna. All four walls of the room were full of pictures of gods, goddesses, and saints. She performed ritualistic worship every day with great devotion, as a result of which she had many divine visions. Later she spoke highly of the value of ritual as one of the easiest ways to establish a relationship with God and lead one to deep spiritual experiences. “Once I was in such a high spiritual attitude,” she said, “that wherever I turned my eyes, I would see my Ishta [Chosen Deity]. That state lasted for three days.”
Yogin-ma had a deep respect for the monastic ideal. One day Swami Saradananda was dictating some letters to a young monk in his room when Yogin-ma entered. Her foot accidently touched the monk’s cloth, and she immediately put her hands together and saluted him. The monk said: “The touch of your foot is a blessing, Yogin-ma. Please don’t feel embarrassed.” Yogin-ma replied: “You are a monk. Your ochre robe is a symbol of renunciation. It is this renunciation that made Sri Ramakrishna great, and you are following in his footsteps. A little cobra is as poisonous as a big cobra.” Her words made the monk realize what a great responsibility lies in the wearing of the monk’s robe.
Swami Arupananda wrote: “Even in her old age Yogin-ma had so much inclination for spiritual practices that in the midst of many engrossing occupations and distractions she would not alter the routine of her daily meditation and japa. Every day after her bath in the Ganges she used to spend about two hours, or perhaps more, in meditation, etc. Even terrible cold or rain could not stand in the way of her routine. We would wonder at her steadfastness. From time to time people want some relaxation or they yield to laziness, but Yogin-ma would not miss a single day.”
The Holy Mother also had much regard for Yogin-ma’s judgement and would consult her not only about domestic matters but about spiritual affairs and even mantras as well. Once an elderly gentleman asked the Holy Mother to bless him with initiation. She agreed out of compassion, but when he came for the ceremony, she asked him a few questions and learned that he was sceptical about Sri Ramakrishna’s divinity. The Holy Mother was disturbed. She anxiously called Yogin-ma, who hurried to the shrine. “Yogin, what shall I do?” asked the Holy Mother. “This person does not accept the Master.” Yogin-ma immediately replied: “Well, Mother, it does not matter. The mantra you will give him has the power to change him in time. Don’t worry. Initiate him.” The Holy Mother followed Yogin-ma’s advice, and her prediction came true. After a short time the man became devoted to Sri Ramakrishna.